4 


BX  8711    .A25  1882 
Swedenborg,  Emanuel,  1688- 
1772. 

Miscellaneous  theological 
works  of  Emanuel  Swedenbor 

- — ;  ;  «.i — ^ 


AMERICAN  SWEDENBORG  PRINTING  AND  PUBLISHING  SOCIETY, 
OF  THE  CITY  OF  NEW  YORK. 

Incorporated  A.  D.  1850,  for  the  Printing,  Publishing,  and  Circulating 
of  the  Theological  Works  of  Emanuel  Swedenborg, 
for  Charitable  and  Missionary  purposes. 


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in  2014 


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MISCELLAIS^EOUS 


THEOLOGICAL  WORKS 


EMANUEL^SWEDENBORG, 

Se7-va!it  of  the  Lord  Jesus  Christ. 


THE  NEW  JERUSALEM  A^'D  ITS  HEA^'ENLY  DOCTRINE; 
BRIEF  EXPOSITIOX; 
THE  INTERCOURSE  BETWEEX  THE  SOUL  AJNT)  THE  BODY; 
THE  WHITE  HORSE  MENTIONED  IN  THE  APOCALYPSE,  CHAP.  XIX. 
AN  APPENDIX  TO  THE  TREATISE  ON  THE  WHITE  HORSE  ; 
ON  THE  KUITHS  IN  THE  UNIVERSE  ; 
THE  LjVST  JUDGMENT; 
A  CONTINUATION  CONCERNXNG  THE  LAST  JUDGMENT. 


KEW  YORK: 

AMEEICAN  SWEDENBORG  PRINTING  AND  PUBLISHING  SOCIETY. 

lSb2. 


Published  by  The  American  Swedenborg  Printing  and  Publishing  Soci- 
ety, organised  for  the  purpose  of  Stereotyping,  Printing  and 
Publishing  Uniform  Editions  of  the  Theological  Writings  of 
Emanuel  Swedenborg,  and  incorporated  in  the  State  of  New  York, 
A.D.,  1S50. 


GENERAL  INDEX. 


I  Pages. 

THE  NEW  JEnUSAI.EM   AND   ITS  HEAVENLY  DOCTRINE    .      .      .        5  162 

A  EltlEF  EXPOSITION  OF  THE  DOCTRINES  OF  THE  NEW  CHURCH  163  252 

THE   NATURE   OF  THE  INTERCOURSE  BETWEEN  THE  SOUL  AND 

THE  BODY   253—286 

ON   THK    WHiThj    HOUSE    MENTIONED    IN    THE  APOCAL\TSE, 

CHAP.  XIX   287—313 

AN  APPENDIX   TO    THE   TREATISE   ON   THE  WHITE  HORSE       .  314  820 

ON   THE  EARTHS  IN   THE  UNIVERSE    321  416 

THE  LAST   JUDGMENT   417  486 

A  CONTINUATION  CONCERNINO   THE  LAST  JUDGMENT    .      .      .  487  -59,6 


1  B3"  The  pages  «re  numbersd  at  bottom  ;  the  figures  at  top  referring  to  the  section  nnmbcis 
01  each  treatise. 


3 


THE 


NEW  JEEUSALEM, 

AND  ITS 

HEAVENLY  DOCTRINE, 

ACCOltDING  TO 

WHAT  HAS  BEEN  HEARD  FKOM  HEAVEN- 

TO  wmcH  :s  ppinxiD 

UIFOIlJlATION  RESPECTING  THE  NEW  HEAVEN  AND  THE  NEW  EARTH. 


From  Iht  Latin  nf 

EMANUEL  SWEDENBOEG 

Servant  of  the  Lord  Jesus  Chi-ist. 


DEIXO  A  TRANSLATION  OF  HIS  WORK  ENTITLED 

"  D«  NoTi  Hmrosoltma  et  ejus  Doctrina  Coclesti :  ex  auditis  e  Coelo.   Quibus  prsmittitai 
aliquid  de  Novo  Coelo  et  Nova  Terra."   Londloi,  176S 


NEW  YORK: 

AireaiCAN  SWEDEXBORO  PRINTING  AND  PUBLISiriNO  SOCEETI 


Matthew  vi.  33. 


Seek  yi  first  the  Kingdom  of  GOD,  and  all  things  shall  he 
added  unto  you. 


CON-TEOTS. 


SectW». 

Of  the  P^w  Heaven  and  New  Earth,  and  what  is  meant  by  the 

New  Jerusalem   1 — 7 

Introduction  to  the  Doctrine   8 — 10 

Of  Good  and  Truth    11—27 

Of  the  Will  and  the  Understanding   28—35 

Of  the  Internal  and  External  Man   36 — 63 

Of  Love  l\  general   54— Gi 

Of  the  Love  of  Self  and  the  Love  op  the  World   65 — 83 

Of  Love  towards  the  Neighbor,  or  Charitt   84—107 

Of  Faith   108—122 

Of  Piety    123—129 

Of  Conscience   130—1-10 

Of  Liberty    141—149 

Of  Merit   loj — io8 

Of  Repentance  and  the  Remission  of  Sins   159—172 

Of  Regeneration   173—186 

Of  Temptation   187—201 

Of  Baptism   202—209 

Of  the  Holy  Supper   ,  210—222 

Of  the  Resurrection   223—229 

Of  Heaven  and  Hell   230—240 

Of  the  Church   241—248 

Of  the  Sacred  Scriptuties,  or  the  Word   249 — 266 

Of  Pbovidence   267—279 

Of  the  Lord   280—310 

Of  Ecclesiastical  a.\d  Civil  Government   311—325 


7 


THE  ^^EW  JEEUSALEM,' 


AXD  ITS 


HEAVENLY  DOCTRINE. 


OF  THE  NEW  HEAVEN  AND  NEW  EARTH,  AND  WHAT  IS  MEANT  BY 
THE  NEW  JERUSALEM. 

1.  It  is  written  in  the  Eevelation,  "  I  saw  a  new  heaven 
and  a  new  earth  ;  for  the  first  heaven  and  the  first  earth  had 
passed  away.  And  I  John  saw  the  holy  city,  New  Jerusalem, 
coining  down  from  God  out  of  heaven,  prepared  as  a  bride 
adorned  for  her  husband.  The  city  liad  a  wall,  great  and 
high,  which  had  twelve  gates,  and  at  the  gates  twelve  angels, 
and  names  written  thereon,  which  are  the  names  of  the  twelve 
tribes  of  the  children  of  Israel.  And  the  wall  of  the  city  had 
twelve  foundations,  and  in  them  the  names  of  the  twelve  Apos- 
tles of  the  Lamb.  And  the  city  lieth  four-square,  and  the 
length  is  as  great  as  the  breadth.  And  he  measured  the  city 
with  the  reed,  twelve  thousand  furlongs;  the  length  and  the 
breadth  and  the  height  of  it  were  equal.  And  he  measured  the 
wall  thereof,  a  hundred  and  forty  and  four  cubits,  the  measure 
of  a  man,  that  is,  of  the  angel.  And  the  wall  of  it  was  ot 
jasper  ;  and  the  city  was  pure  gold,  like  unto  pure  glass  ;  and 
the  foundations  of  the  wall  of  the  city  were  garnished  with  all 
manner  of  precious  stones.  And  the  twelve  gates  were  twelve 
pearls.  And  the  street  of  the  city  was  pure  gold,  as  it  were 
transparent  glass.  The  glory  of  God  did  lighten  it,  and  the 
Lamb  is  the  light  thereof.  And  the  nations  of  them  which 
are  saved  shall  walk  in  the  light  of  it ;  and  the  kings  of  the 
earth  shall  bring  their  glory  and  honor  into  it."    Chap.  xxi.  1, 


"When  a  man  reads  these  words,  he  understands  them  only 
according  to  tlieir  literal  sense,  and  concludes  that  the  visible 
heaven  and  earth  will  be  dissolved,  and  a  new  heaven  be  creat- 
ed, and  that  the  holy  city  Jerusalem,  answering  to  the  mea- 
sures above  described,  will  descend  upon  the  new  earth  ;  but 
the  angels  understand  these  things  altogether  difterently  ;  that 
is  to  say,  what  num  understands  naturally,  they  understand 


2,  12—24:. 


9 


1 


ON  THE  NEW  JEETTSALEM 


fcpiritually  ;  and  what  they  understand  is  tlie  true  significa- 
tion ;  and  this  is  the  internal  or  spiritual  sense  of  the  Word. 
Accoi-ding  to  this  internal  or  sjMritual  sense,  a  new  heaven  and 
a  new  earth  mean  a  new  church,  both  in  the  heavens  and  on 
the  earth,  which  Avill  be  more  particularly  spoken  of  hereafter. 
Tiie  city  Jerusalem  descending  from  God  out  of  heaven, 
signifies  the  heavenly  doctrine  of  that  church  ;  the  length,  the 
breadth,  and  the  height  thereof,  which  are  equal,  signify  all 
the  varieties  of  good  and  truth  belonging  to  that  doctrine  in 
the  aggregate.  The  wall  of  the  city  means  the  truths  which 
protect  it ;  the  measure  of  the  wall,  which  is  a  hundred  md 
forty  and  four  cubits,  which  is  the  measure  of  a  man,  that  is, 
of  the  angel,  signifies  all  those  defending  truths  in  the  aggre- 
gate, and  their  quality.  'The  twelve  gates  of  pearl  mean  all 
introductory  truths  ;  and  the  twelve  angels  at  the  gates  signify 
the  same.  The  foundations  of  the  wall,  which  are  of  every 
precious  stone,  mean  the  knowledges  on  which  that  doctrine 
is  founded.  The  twelve  tribes  of  Israel,  and  the  twelve 
Apostles,  mean  all  thingt  belonging  to  the  church  in  general 
and  in  particular.  The  city  and  its  streets  being  of  gold  like 
unto  pure  glass,  signifies  the  good  of  love,  giving  brightness 
and  transparency  to  the  doctrine  and  its  truths.  The  nations 
who  are  saved,  and  the  kings  of  the  earth  who  bring  glory  and 
honor  into  the  city,  mean  all  the  members  of  that  cliurch  who 
are  in  goodness  and  in  truth.  God  and  the  Lamb  mean  the 
Lord  as  to  the  Essential  Divinity  and  the  Divine  Humanity. 
Such  is  the  spiritual  sense  of  the  Word,  to  which  the  natural 
eense,  which  is  that  of  the  letter,  serves  as  a  basis ;  but  still 
these  two  senses,  the  spiritual  and  the  natural,  form  a  one  by 
correspondences. 

It  is  not  the  design  of  the  present  work  to  prove  that  such  a 
spiritual  meaning  is  involved  in  the  afore-mentioned  passages, 
but  the  ])roof  of  it  may  be  seen  in  the  Arcana  Ccexestia,  in 
the  following  places.  That  the  term.  Land,  when  used  in  the 
Word,  means  the  church,  particularly^  when  it  is  applied  to 
signify  the  Land  of  Canaan,  n.  662,  1066,  1067,  1413,  1607, 
2928,  3355,  4447,  4535,  5577,  8011,  9325,  9643.  Because 
earth,  or  land,  in  a  spiritual  sense,  signifies  the  nation  dwelling 
therein,  and  its  worship,  n.l262.  That  the  people  of  the  land 
p'lgnify  those  who  belong  to  the  spiritual  church,  n.  2928. 
That  a  new  heaven  and  a  new  earth  signify  something  new  in 
the  heavens  and  on  earth,  with  respect  to  good  and  truth,  thus 
respecting  those  things  that  relate  to  the  church  in  each,  n. 
1733,  1850,  2117,  2118,  3358,  4535,  10,373.  What  is  to  bo 
understood  by  the  first  lieaven  and  the  first  earth  which 
passed  away,  may  be  seen  in  the  woi-k  On  the  Last  Judgment 
AND  the  Dks'jkuction  OF  Babylon  throughout,  but  particularly 
from  n.  65  to  72.  That  Jerusalem  signifies  the  cliurch  with 
10 


AND  ITS  HEAVENLY  DOCTRINE. 


1 


respect  to  doctrine,  n.  402,  3654,  9166.  That  cities  signify 
doctrines  wliicli  belong  to  the  church,  and  to  religion,  n.  402, 
2450,  2712,  2943,  3216,  4492,  4493.  That  the  Wall  of  a  city 
signifies  the  defensive  truth  of  doctrine,  n.  6419.  That  the 
Gates  of  a  city  signify  such  trutlis  as  are  introductory  to  doc- 
trine, and  thereby  to  the  church,  n.  2943,  4478,  4492,  4493. 
That  the  Twelve  Tribes  of  Israel  represented,  and  thence 
signified,  all  the  varieties  of  the  truth  and  good  of  the  church, 
in  general  and  in  particular,  thus  all  things  relative  to  faith 
and  love,  n.  3S5S,  3926,  4060,  6335.  That  "the  same  is  signi- 
iied  by  the  Lord's  Twelve  Apostles,  n.  2129,  2329,  3354,  3488, 
3858,  6397.  That  when  it  is  said  of  the  Apostles,  thai  they 
shall  sit  njjon  twelve  thrones,  and  judge  the  twelve  tribes  of 
Israel,  the  meaning  is,  that  all  are  to  be  judged  according  to 
the  good  and  truth  of  the  church,  consequently,  by  the  Lord, 
from  whom  that  truth  and  good  proceed,  n.  2129,  6397.  That 
Twelve  signifies  all  things  in  the  aggregate,  n.  577,  2089,  2129, 
2130,  3272,  3858,  3913.  Also,  a  hundred  and  forty -four,  be- 
cause that  number  is  the  product  of  twelve  inultiplied  by 
itself,  n.  7973.  Tliat  twelve  thousand  has  also  the  same  signi- 
cation,  n.  7973.  That  all  numbers  in  the  Word  signitV  things, 
n.  482,  487,  647,  648,  755,  813,  1963,  1988,  2075,  2252,  3252, 
4264,  6175,  9488,  9659,  10,217,  10,253.  That  the  products 
arising  from  numbers  multipHed  into  each  other  have  the  same 
signification  as  the  simple  numbers,  n.  5291,  5335,  5708,  7973. 
That  Measure  signifies  the  quality  of  a  thing  with  respect  to 
truth  and  good,  n.  3104,  9603,  10,262.  That  the  Foundations 
of  a  wall  signify  the  knowledges  of  truth  on  which  doctrine 
is  founded,  n.  9642.  That  a  Quadrangular  figure  or  Square, 
signifies  what  is  perfect,  n.  9717,  9861.  That  LenCxTH  signifies 
good  and  its  extension,  and  Breadth,  truth  and  its  extension, 
n.  1613,  9487.  That  Precious  Stones  signify  truths  from  good, 
n.  114,  9863,  9865.  What  the  precious  stones  in  the  Urim 
and  Thummim  signifv,  both  in  general  and  in  particular,  n. 
3862,  9864,  9866,  9905,  9891,  9895.  What  the  Jasper  of 
which  the  wall  was  built  signifies,  n.  9872.  That  the  Street 
of  the  city  signifies  the  truth  of  doctrine  from  good,  n.  2336. 
That  Gold  signifies  the  good  of  love,  n.  113,  1551,  1552,  5658, 
6914,  6917,  9510,  9874,  9881.  That  Glory  signifies  Divine 
Truth,  such  as  it  is  in  heaven,  with  the  intelligence  and  wis- 
dom thence  derived,  n.  4809,  5292,  5922,  8267,  8427,  9429, 
10,574.  That  Nations  signify  those  in  the  church  who  are  in 
good,  and,  in  an  abstract  sense,  the  good  of  the  church,  n 
1059,  1159,  1258,  1260,  1288,  1416,  1849,  4574,  7830,  9255, 
9256.  That  Kings  mean  those  in  the  church  who  are  in  truth, 
and,  in  an  abstract  sense,  the  truth  of  the  church,  n.  4675, 
5044.  That  the  rites  and  ceremonies  observed  at  the  corona- 
lion  of  kings,  involve  such  things  as  are  derived  from  Divine 

11 


2-4 


ON  THE  NEW  JERUSALEM 


Truth,  but  that  the  knowledge  of  these  things  is  at  this  day 
lost,  n.  4581,  4966. 

2.  Before  the  N^ew  Jernsalem  and  its  doctrine  are  treated  of, 
it  may  be  expedient  to  give  some  account  of  the  new  heaven 
and  the  new  earth.  What  is  to  be  understood  by  the  first 
heaven  and  the  first  earth,  which  passed  away,  is  shown  in  the 
small  work  On  the  Last  Judgment  and  the  Destruction  of 
Babylon.  Immediately  after  that  event,  that  is,  when  the 
last  judgment  was  completed,  a  new  heaven  was  created  or 
formed  by  the  Lord ;  wliich  heaven  was  composed  of  all  those 
persons  who,  from  the  coming  of  the  Lord  to  the  present  time, 
had  lived  in  faith  and  charity  ;  forsuch  persons  alone  are  capable 
of  being  assimilated  to  the  form  of  heaven.  For  the  form  of 
heaven,  according  to  wliich  all  consociations  and  communica- 
tions therein  are  effected,  is  the  form  of  Divine  Truth,  grounded 
in  Divine  Good,  proceeding  from  the  Lord;  and  this  form  man, 
as  to  his  spirit,  acquires  by  a  life  according  to  Divine  Trutli. 
That  the  form  of  heaven  is  thence  derived  may  be  seen  in 
the  woi-k  on  Heaven  and  Hell,  n.  200  to  212,  and  that  all 
the  angels  are  forms  of  heaven,  n.  51  to  58,  and  73  to  77. 
Hence  it  n)ay  be  clearly  seen,  who  they  are  of  whom  the  new 
heaven  consists ;  and  thereby  what  its  quality  is,  namely,  that 
it  is  altogether  unanimous.  He  who  lives  in  faith  and  charity, 
loves  others  as  himself,  and  by  love  conjoins  them  with  him- 
self, the  eflect  of  which  is  recij)rocal :  for,  in  the  spiritual 
world,  love  is  conjunction.  Wherefore,  when  all  act  thus,  then 
from  many,  yea  from  innumerable  individuals,  consociated  ac- 
cording to  the  form  of  heaven,  unanimity  exists,  and  they  be- 
come as  one  ;  for  then  nothing  separates  and  divides,  but  every- 
thing conjoins  and  unites. 

3.  Since  this  heaven  Avas  formed  of  all  those  who  had  been 
of  such  a  quality  from  the  coming  of  the  Lord  until  the  present 
time,  it  follows  that  it  is  composed  both  of  Christians  and  of 
Gentiles,  but  chiefly  of  infants  from  all  parts  of  the  world,  who 
have  died  since  the  Lord's  coming :  for  all  these  were  received 
by  the  Lord,  and  educated  in  heaven,  and  instructed  by  the 
angels,  and  reserved,  that  they,  together  Avith  the  others,  might 
constitute  a  new  heaven  ;  whence  it  may  be  concluded  how  vast 
that  heaven  is.  That  all  who  die  in  infancy  are  educated  in 
heaven,  and  become  angels,  may  be  seen  in  the  work  on  Hea- 
ven and  Hi'Xl,  n.  329  to  345.  And  that  heaven  is  formed  of 
Gentiles  as  well  as  of  Christians,  n.  318  to  328. 

4.  Moreover,  with  respect  to  this  new  heaven,  it  is  to  be 
observed,  that  it  is  distinct  from  the  ancient  heavens  which  were 
formed  before  the  coming  of  the  Lord  ;  at  the  same  time  there 
is  such  an  orderly  connexion  established  between  them,  that, 
together  they  form  but  one  heaven.  The  reason  why  this  new 
heaven  is  distinct  from  the  ancient  heavens,  is,  that  in  the 

12 


AND  ITS  HEAVKXLY  DOCTRINE. 


4,5 


ancient  churches  there  was  no  other  doctrine  than  the  doctrine 
of  love  and  charity  ;  and  that  at  that  time  tliey  were  unac- 
quainted with  any  doctrine  of  faith  separated  from  those  prin- 
ciples. Hence,  also,  it  is,  that  the  ancient  heavens  constitute 
superior  expanses,  wliile  the  new  heaven  constitutes  an  expanse 
beneath  them  ;  for  the  heavens  are  expanses  one  above  another. 
In  the  highest  expanse  those  dwell  who  are  called  celestial 
angels,  many  of  whom  were  of  the  Most  Ancient  Church  ;  they 
are  so  named  from  celestial  love,  which  is  love  to  the  Lord.  In 
the  expanse  beneath  them  are  those  who  are  called  spiritual 
angels,  many  of  whom  were  of  the  Ancient  Church  ;  they  are 
called  spiritual  angels,  from  spiritual  love,  which  is  charity  to- 
wards our  neighbor.  Below  these  are  the  angels  who  are  in  the 
good  of  faith  :  these  are  they  who  have  lived  a  life  of  faith  : 
for  a  man  to  live  a  life  of  faith,  is  to  live  according  to  the  doc- 
trine of  his  particular  church  ;  and  to  live  is  to  will  and  to  do. 
All  these  heavens,  however,  form  a  one,  by  mediate  and  im- 
mediate influx  from  the  Lord.  A  more  full  idea  of  these  hea- 
vens nuxy  be  obtained  from  what  is  said  of  them  in  the  work 
on  Heaven  and  Hell,  and  particularly  in  the  article  which 
treats  of  the  two  kingdoms  into  which  the  heavens  in  general 
are  divided,  n.  20  to  28  ;  and  in  the  article  concerning  the 
three  heavens,  n.  29  to  40  :  concerning  mediate  and  immediate 
influx,  in  the  extracts  from  the  Akcana  Coxestia,  after  n. 
603  ;  and  concerning  the  Ancient  and  Most  Ancient  Churches, 
in  the  small  work  On  the  Last  Judgment  and  the  Destruc- 
iTON  OF  Babylon,  n.  46. 

5.  It  may  be  sufficient  to  state  thus  much  concerning  the 
new  heaven  ;  something  shall  now  be  said  concerning  the  new 
earth.  By  the  new  earth  is  understood  a  new  church  upon 
earth  ;  for  when  a  former  church  ceases  to  exist,  then  a  new 
one  is  established  by  the  Lord.  It  is  provided  by  the  Lord 
that  there  should  always  be  a  church  on  earth,  since  by  means 
of  the  church  there  is  a  conjunction  of  the  Lord  with  man- 
kind, and  of  heaven  with  the  world  ;  there  the  Lord  is  known, 
and  therein  are  divine  truths  by  which  man  is  conjoined  to 
him.  That  a  new  church  is  at  this  time  being  established, 
may  be  seen  in  the  small  work  On  the  Last  Judgment  and 
THE  Destruction  or  Babylon,  n.  74.  The  reason  why  a  new 
church  is  signified  by  a  new  earth  arises  from  the  spiritual  sense 
of  the  Word  ;  for  in  that  sense,  by  the  word  earth  or  land,  no 
particular  country  is  meant,  but  the  nation  dwelling  there,  and 
its  divine  worship  ;  this,  in  the  spiritual  sense,  being  what 
answers  to  earth  in  the  natural  sense.  Moreover,  Ijy  earth  or 
land,  in  the  Word,  when  there  is  no  name  of  any  particular 
country  affixed  to  the  term,  is  signified  the  land  of  Canaan  ; 
and  in  that  land  a  church  had  existed  from  the  earliest  ages  ;  in 
consequence  of  which,  all  the  places  therein,  and  in  the  adja- 

13 


ON  TIIE  NEW  JERUSALEM 


cent  countries,  witli  the  mountains  and  rivei's,  as  mentioned 
in  the  Word,  became  representative  and  signiticative  of  those 
things  which  compose  the  internals  of  the  church,  and  which 
are  called  its  spiritual  things.  Hence  it  is,  as  was  observed, 
that  earth  or  land,  in  the  Word,  as  meaning  the  land  of  Ca- 
naan, signifies  the  church  ;  it  is  therefore  usual  in  the  church 
to  speak  of  the  heavenly  Canaan,  by  which  is  understood 
heaven  itself.  Thus,  also,  by  the  new  eai'th  is  here  meaut  a 
new  church.  That  the  land  of  Canaan,  in  the  spiritual  sense  of 
the  Word,  signifies  the  church,  is  shown  in  the  Akcajsta  Coexes- 
TiA,  in  various  places,  of  which  the  following  are  here  adduced. 
Tliat  the  Most  Ancient  Church,  which  was  before  the  flood, 
and  the  Ancient  Church,  which  was  after  *}ie  flood,  were  in  the 
land  of  Canaan,  n.  567,  3686,  4447,  4454,  4516,  4517,  5136, 
6516,  9327.  That  then  all  places  in  that  land  became  repre- 
sentative of  such  things  as  are  in  the  kingdom  of  the  Lord,  and 
in  the  church,  n.  1 505^,  3686,  4447,  5136.  That  therefore  Abra- 
ham was  commanded  to  go  thither,  to  the  intent  that 
amongst  his  posterity,  the  children  of  Israel,  a  representative 
church  might  be  established,  and  that  the  Woi'd  might  be 
written,  the  ultimate  of  which  should  consist  of  representatives 
existing  in  that  land,  n.  3686,  4447,  5136,  6516.  Hence  it  is, 
that  earth  or  land,  and  the  land  of  Canaan,  when  they  are 
mentioned  in  the  Word,  signify  the  church,  n.  3038,  3481, 
3705,  4447,  4517,  5757,  10,658. 

6.  What  is  understood  by  Jerusalem  in  the  spiritual  sense 
of  the  Word  shall  also  be  bi'iefly  described.  Jerusalem  means 
the  church  with  respect  to  doctrine,  because  at  Jerusalem,  in 
the  land  of  Canaan,  and  in  no  other  place,  were  the  temple,  the 
altar,  the  sacrifices,  and,  consequently,  all  that  pertained  to 
divine  worship.  On  this  account,  also,  three  festivals  were  cele- 
brated there  evary  year,  to  which  every  male  throughout  the 
whole  land  was  commanded  to  go.  This,  then,  is  the  reason 
why  Jerusalem,  in  the  spiritual  sense,  signifies  the  church  with 
respect  to  worship,  or,  what  is  the  same  thing,  with  respect  to 
doctrine  ;  for  worship  is  prescribed  by  doctrine,  and  is  performed 
according  to  it.  Tlie  reason  why  it  is  said,  T/ie  holy  city,  New 
Jerusalem,  descending  from  God  out  of  heaven,  is,  because,  in 
the  sjiiritual  sense  of  the  Word,  a  city  signifies  doctrine,  and  a 
holy  city  the  doctrine  of  Divine  Truth,  since  Divine  Truth  is 
what  is  called  holy  in  the  Word.  It  is  called  the  New  Jerusa- 
lem for  the  same  reason  that  the  earth  is  called  a  new  earth, 
l)ecause,  as  was  observed  above,  earth  or  land  signifies  the 
church,  and  Jerusalem,  the  church  with  respect  to  doctrine  ; 
and  it  is  said  to  descend  from  God  out  of  heaven,  because  all 
Divine  Truth, wlience  doctrine  is  derived,  descends  out  of  heaven 
from  the  Lord.  That  Jerusalem  does  not  mean  a  city,  althougli 
".t  was  seen  as  a  city,  manifestly  appears  from  its  being  said 


AND  ITS  DEAVENLl'  DOCTKINE. 


6—8 


that  its  hcigJit  was,  as  its  length  and  breadth,  twelve  thnusand 
furlongs  (ver.  16) ;  and  that  the  measure  of  its  wall,  which  was 
a  hundred  and  forty-four  citbits,  was  the  measure  of  a  man, 
that  is,  of  the  angel  (ver.  17)  ;  and  also  from  its  being  said  to 
be  prepared  as  a  hride  adorned  for  her  h  ushand  (ver.  2);  and  that 
afterwards  the  angel  said,  Come  hither,!  xo'dl  show  tJiee  the  hri.de, 
the  LaniVs  wife :  and  he  showed  me  that  great  city,  the  holy  Je- 
rusalem, (ver.  9,  10).  The  church  is  called  in  the  Word  the 
bride  and  the  wife  of  the  Lord  ;  she  is  called  the  bride  before 
conjunction,  and  the  wife  after  coniunction.  As  may  be  seen 
in  the  Aecaita  Ccelestia,  n.  3103,  3105,  3164,  3165,  3207,  7022, 
&1S2. 

7.  To  add  a  few  words  respecting  the  doctrine  wdiich  is  deli- 
vered in  the  following  pages.  This,  also,  is  from  heaven,  being 
from  the  spiritual  sense  of  the  Word,  which  is  the  same  with 
the  doctrine  that  is  in  heaven  ;  for  there  is  a  church  in  heaven 
as  well  as  on  earth.  In  heaven  there  are  the  AVord,  and  the 
doctrine  from  the  Word  ;  there  are  places  of  worsliip  there, 
and  sermons  delivered  in  them;  there  are  also  both  ecclesiastical 
and  civil  governments  there :  in  a  word,  the  only  difference 
between  the  things  which  are  in  heaven,  and  those  which  are 
on  earth,  is,  that  in  heaven  all  things  exist  in  a  state  of  greater 
perfection,  since  those  who  dwell  there  are  spiritual,  and 
spiritual  things  immensely  exceed  in  perfection  those  that  are 
natural.  That  such  things  exist  in  heaven  may  be  seen  in  the 
work  concerning  Heaven  and  Hell  throughout,  particularly 
in  the  article  concerning  governments  in  heaven,  n.  213  to  220  ; 
and  also  in  the  article  on  divine  worship  in  heaven,  n.  221  to 
227.  Hence  may  evidently  appear  what  is  meant  by  the  holy 
city,  New  Jerusalem,  being  seen  to  descend  from  God  out  of 
heaven.  But  I  proceed  to  the  doctrine  itself,  which  is  for  the 
New  Chukcu,  and  which  is  called.  Heavenly  Dootrink,  be- 
cause it  was  revealed  to  me  out  of  heaven ; — to  deliver  this 
doctrine  is  the  design  of  the  present  work. 


miRODUCTION  TO  THE  DOCTRINE. 

8.  When  there  is  no  faith  in  consequence  of  there  being  no 
charity,  the  church  is  at  an  end.  See  this  shown  in  the  small 
work  on  the  Last  Judgment  and  the  Destruction  ofB.ibylon, 
n.  33  to  39.  The  churches  throughout  the  whole  Christian 
world  having  made  their  differences  to  depend  upon  points  of 
faith,  when  yet  there  can  be  no  faith  where  there  is  no  charity, 
I  will,  by  way  of  introduction  to  the  doctrine  which  follows, 
make  some  observations  concerning  the  doctrine  of  charity  as 
lield  by  the  ancients.    When  I  use  the  phrase,  "  the  churches 

13 


ON  THE  NEW  JEKU SALEM 


in  the  Chkistian  world,"  I  mean  Protestant  cluirclies,  and 
not  the  Popish  or  Eoman  Catliolic  church,  since  that  is  not  a 
Christian  church;  for,  wherever  the  church  exists,  the  Lord  is 
worshiped,  and  the  Word  is  read ;  whei-eas,  among  Koman 
Catliolics,  tliey  worship  themselves  instead  of  the  Lord  ;  forbid 
the  Word  to  he  read  by  the  people  ;  and  affirm  the  Pope's  de- 
cree to  be  equal,  yea,  even  superior  to  it. 

9.  The  doctrine  of  charity,  which  is  the  doctrine  of  life, 
was  the  essential  doctrine  in  the  ancient  churches.  Concerning 
these  churches  the  reader  may  see  more  in  the  Arcana  Cceles- 
TiA,  n.  123S,  2385.  And  that  doctrine  conjoined  all  churclies,and 
thereby  formed  one  church  out  of  many.  For  they  acknow- 
ledged all  those  as  members  of  the  church  who  lived  in  the 
^ood  of  charity,  and  called  them  brethren,  however  they  might 
differ  respecting  truths,  which  at  this  day  ave  called  matters  of 
/aith.  In  these  they  instructed  one  another,  which  employment 
ft-as  among  their  works  of  charity ;  nor  were  they  offended  if 
one  did  not  accede  to  the  opinion  of  another,  knowing  that 
every  one  receives  truth  in  proportion  to  the  degree  in  which 
he  is  in  good.  Such  being  the  character  of  the  ancient 
churches,  the  members  composing  them  were  interior  men ; 
and  because  they  were  interior  men  they  excelled  in  wisdom. 
For  they  who  are  in  the  good  of  love  and  charity,  are,  as  to  the 
internal  man,  in  lieaven,  and  belong  to  an  angelic  society  in 
which  the  same  good  prevails.  Hence  they  enjoy  an  elevation 
of  mind  towards  interior  things,  and,  consequently,  they  are 
in  possession  of  wisdom  ;  for  wisdom  can  come  from  no  other 
source  than  from  heaven,  that  is,  through  heaven  from  the 
Lord  ;  and  in  heaven  there  is  wisdom,  because  its  inhabitants 
are  princij)led  in  good.  Wisdom  consists  in  seeing  truth  from 
the  liglit  of  truth  ;  and  the  light  of  truth  is  the  light  which 
shines  in  heaven.  But  in  process  of  time  that  ancient  wisdom 
decreased ;  fur  as  mankind  removed  themselves  from  the  good 
of  love  towards  the  Lord,  and  of  love  towards  the  neighbor, 
which  latter  is  called  charity,  they  removed  themselves  in  the 
siuiic  iir(i])ortion  from  wisdom,  because,  in  the  same  propor- 
tiiiii,  they  lemoved  themselves  from  heaven.  Hence  it  was 
that  man,  from  being  internal,  became  external,  and  this  suc- 
cessively ;  and  when  he  became  external,  he  became  also  world- 
ly and  corporeal.  When  such  is  his  quality,  he  cares  but  lit- 
tle for  the  things  of  heaven  ;  for  the  delights  of  earthly  loves, 
and  the  evils  which,  from  those  loves,  are  delightful  to  him, 
then  possess  him  entirely.  In  this  state  the  things  which  he 
hears  concerning  a  life  after  death,  concerning  heaven  and  hell, 
and  concerning  spiritual  subjects  in  general,  are  regarded  by 
him  as  matters  altogether  foreign  or  extraneous  to  him,  and 
not  as  things  in  which  he  has  the  most  intimate  concern  ;  as, 
nevertheless,  they  ought  to  be.  Hence  also  it  is,  that  the  doc- 
16 


AND  rrs  HEAVENLY  DOCTKENE. 


9—13 


trine  of  charitj',  which  amongst  the  ancients  was  held  in  such 
estimation,  is,  at  tliis  day,  with  other  excellent  things,  alto- 
gether lost.  For  who,  at  this  day,  is  aware  what  charity  is,  iu 
the  genuine  sense  of  the  term,  and  what,  in  the  same  sense,  is 
meajit  by  our  neighbor  ?  whereas,  that  doctrine  not  only  teaches 
this,  but  innumerable  things  beside,  of  which  not  a  thousandth 
part  is  known  at  this  day.  The  whole  sacred  Scripture  is 
nothing  else  than  the  doctrine  of  love  and  charity,  which  the 
Lord  also  teaches,  when  he  says  :  Thou  shall  love  the  Lord  thy 
God  with  cdl  thy  heart,  and  with  all  thy  soul,  and  with  all  thy 
mind;  this  is  the  first  and  great  commandment:  and  the  second 
is  like  unto  it,  thou  shall  love  thy  neighbor  as  thyself:  on  these 
two  commandments  hang  all  the  law  and  the  prophets.  Matt, 
xxii.  37,  38,  39.  The  law  and  the  prophets  are  the  Word,  iu 
general  and  in  particular. 

10.  In  the  following  doctrine  we  will  annex  to  each  section 
extracts  from  the  Aecana  Coelestia,  because  in  these  tlie  same 
thijigs  are  more  fully  explained. 


OF  GOOD  AXD  TRUTH. 


11.  All  things  in  the  universe,  which  are  according  to  Di- 
vine order,  have  relation  to  good  and  truth.  There  is  nothing 
cither  in  heaven  or  on  earth  which  has  not  relation  to  these 
two  ;  the  reason  is,  because  both  good  and  truth  proceed  from 
the  Divine  Being  Who  is  the  First  Cause  of  all. 

12.  Hence  it  appears  that  there  is  nothing  more  necessary 
for  man  to  know  than  what  good  and  truth  are  ;  how  the  one 
lias  respect  to  the  other ;  and  how  they  become  mutually  con- 
joined. But  such  knowledge  is  especially  necessary  for  every 
member  of  the  church  ;  for  as  all  things  of  heaven  have  relation 
to  good  and  truth,  so  also  have  all  things  of  the  church,  because 
the  good  and  trutli  of  heaven  are  also  the  good  and  truth  of  the 
church.  It  is  on  this  account  that,  in  delivering  the  doctrine 
of  the  New  Jerusalem,  we  commence  with  this  subject. 

13.  It  is  in  agreement  with  Divine  order,  that  good  and  truth 
should  be  conjoined,  and  not  separated  ;  thus,  that  they  should 
be  a  one,  and  not  two  ;  for  they  proceed  in  conjunction  from 
the  Divine  BeiLg,  and  continue  so  in  heaven,  and  therefore 
they  ought  of  necessity  to  remain  conjoined  in  the  church.  The 
conjunction  of  good  and  truth  is  called,  in  heaven,  the  heavenly 
marriage,  for  all  there  are  the  subjects  of  this  marriage  ;  and 
hence  it  is,  that,  in  the  Word,  heaven  is  compared  to  a  marriage, 
and  that  the  Lord  is  called  the  bridegroom  and  husband,  wJiilst 
heaven,  and  also  the  cliurcli,  are  called  the  bride  and  wife.  The 

rsj  17 


14—19 


OF  THE  NEW  JERTJS.VtEM; 


reason  why  lieaven  and  the  cliurch  are  so  stj-led,  is,  that  all 
tlierein  receive  the  Divine  Good  in  truths. 

14.  All  the  intelligence  and  wisdom  which  the  angels  possess 
is  derived  from  this  marriage  of  good  and  truth,  but  not  any 
of  it  from  good  separate  from  truth,  nor  from  truth  separate 
from  good.    So  also  it  is  with  the  members  of  the  church. 

15.  Since  therefore  the  conjunction  of  good  and  truth  re- 
sembles a  marriage,  it  is  evident  that  there  exist  between  them 
a  mutual  love,  and  a  mutual  desire  to  be  conjoined.  That 
member  of  the  church,  then,  who  does  not  possess  such  love 
and  desire,  is  not  the  subject  of  the  heavenly  marriage  ;  conse- 
quently, as  yet,  the  church  is  not  in  him ;  for  it  is  the  conjunc- 
tion of  good  and  truth  which  constitutes  the  church. 

16.  There  are  numerous  kinds  of  good,  all,  however,  bein^ 
comprehended  under  the  general  distinction  of  spiritual  and 
natui'al  good,  which  are  conjoined  in  genuine  moral  good. 
As  there  are  many  kinds  of  good,  so  also  there  are  various 
kinds  of  truth  ;  for  all  truth  pertains  to  good,  and  is,  indeed, 
its  form. 

17.  What  has  been  said  respecting  good  and  truth,  may,  in 
a  contrary  sense,  be  affirmed  of  evil  and  falsity  :  for  as  all  things 
in  the  universe  which  exist  according  to  Divine  order,  have  re- 
lation to  good  and  truth,  so  also  all  things  which  exist  in  con- 
trariety to  Divine  order,  liave  relation  to  evil  and  falsity. 
Again,  as  there  exist  between  good  and  truth  a  mutual  love  and 
desire  to  be  conjoined,  so  do  there  exist  a  similar  love  and  desire 
between  evil  and  falsit3^  In  fine,  as  all  intelligence  and  wis- 
dom are  produced  from  the  conjunction  of  good  and  truth,  so 
all  insanity  and  folly  spring  from  the  conjunction  of  evil  and 
falsity.    This  latter  conjunction  is  called  the  infernal  marriage. 

18.  Now  since  evil  and  falsity  are  opposed  to  good  and  truth, 
it  is  plain  that  truth  cannot  be  conjoined  with  evil,  nor  good 
with  the  falsity  of  evil ;  for  if  truth  be  adjoined  to  evil,  it  is 
no  longer  truth,  but  falsity,  because  it  is  falsified ;  and  if  good 
be  adjoined  to  the  falsity  of  evil,  it  is  no  longer  good,  but  evil, 
as  it  is  adulterated.  Nevertheless,  the  falsity  which  is  not 
grounded  in  evil,  admits  of  being  conjoined  with  good. 

19.  No  one  who,  from  confirmation  and  life,  is  principled  in 
evil,  and  thence  in  falsity,  can  know  what  good  and  truth  are, 
for  he  believes  his  own  evil  to  be  good,  and  his  falsity  to  be 
truth  ;  but  every  one  who,  from  the  same  grounds,  is  principled 
in  good  and  thence  in  truth,  is  capable  of  knowing  what  evil 
and  falsity  are.  The  reason  of  this  is,  because  all  good,  with 
its  truth,  "is,  in  its  essence,  celestial,  and  such  as  is  not  celestial 
in  its  essence,  is  still  from  a  celestial  origin ;  but  all  evil,  with 
its  falsity,  is,  in  its  essence,  infernal,  and  such  as  is  not  internal 
in  its  essence,  has,  nevertheless,  its  origin  thence;  and  all  that 
is  celestial  is  in  light,  but  all  that  is  infernal  is  in  darkness. 

18 


AND  nS  HEAVENLY  DOCTKnsT:. 


20  21 


FROM  THE  ARC.VNA  CCELESTIA. 

20.  That  all  and  singular  things  in  the  universe  have  relation  to 
good  and  truth,  or  to  e\il  and  the  false;  those  things  which  exist 
and  are  wrought  agreeably  to  Divine  order,  to  good  and  truth  ;  and 
those  which  are  opposite  to  Divine  order,  to  evil  and  the  false,  n. 
2451,  316G,  4390,  4409,  5232,  7256,  10,122.  Consequently  every 
thing  in  man  has  reference  to  the  will  and  understanding,  inasmuch 
as  his  understanding  is  the  recipient  of  truth,  or  of  the  false  ;  and 
his  will  the  recipient  of  good,  or  of  evil,  n.  10,122.  That  at  this 
day  it  is  know-n  by  few  what  truth  in  its  genuine  essence  is,  by  rea- 
son that  it  is  little  known  what  good  is,  when  nevertheless  all  truth 
is  from  good,  and  all  good  is  bv  truths,  n.  2507,  3G03,  4136,  9186, 
9995. 

That  there  are  four  kinds  of  men :  1.  Those  who  are  in  falses  from 
e\d  ;  and  those  who  are  in  falses  not  from  evil.  2.  Those  who  are 
in  truths  without  good.  3.  Those  who  are  in  truths,  and  by  them 
look  and  tend  to  good.  4.  Those  who  are  in  truths  from  good.  But 
each  of  these  shall  be  spoken  of  in  particidar. 

21.  Of  those  icho  are  in  falses  from  evil,  and  of  those  ivho  are  in 
fyilses  not  from  evil :  consequently  of  falses  from  evil,  and  of  falses 
not  from  evil.  That  there  are  innumerable  kinds  of  the  false,  namely, 
18  many  as  there  are  e\ils ;  and  that  the  origins  of  evils,  and  thence 
of  fixlses,  are  many,  n.  1188,  1212,  4729,  4822,  7574.  That  there  is 
a  false  from  enl,  or  a  false  of  evil ;  and  that  there  is  an  evil  from  the 
false,  or  an  evil  of  the  false,  and  again  a  false  thence  derived,  and 
thus  iu  succession,  n.  1679,  2243.  That  from  one  false,  especially  if 
it  is  in  the  place  of  a  principle,  there  flow  falses  in  a  continual  series, 
n.  1510,  1511,  4717,  4721.  That  there  is  a  false  from  the  cupidities 
of  ihe  love  of  self  and  of  the  world  ;  and  that  there  is  a  false  from 
the  fallacies  of  the  senses,  n.  1295,  4729.  That  there  are  falses  of 
religion,  and  that  there  are  falses  of  ignorance,  n.  4729,  8318,  9258. 
That  there  is  a  false  in  which  is  good,  and  a  false  in  which  is  no 
good,  n.  2863,  9304,  10,109,  10,302.  That  there  is  what  is  falsified, 
n.  7318,  7319,  10,648.  That  all  evil  has  a  false  with  it,  n.  7577, 
8094.  That  the  false  from  the  cupidities  of  the  love  of  self  is  the 
very  false  of  evd  ;  and  that  the  worst  kinds  of  falses  are  thence,  n. 
4729. 

That  evil  is  heavy,  and  has  in  itself  a  tendency  to  fall  into  hell, 
but  not  so  the  false,  unless  derived  from  evil,  n.  8279,  8298.  That 
good  is  changed  into  evil,  and  truth  into  the  false,  when  it  descends 
from  heaven  into  hell,  because  into  a  gross  and  impure  atmosphere, 
n.  3607.  That  the  falses  of  evil  appear  as  mists  and  foul  waters  over 
the  hells,  n.  8217,  8138,  8146.  That  they  who  are  in  the  hells  speak 
falses  from  e\nl,  n.  1695,  7351,  7352,  7357,  7392,  7698.  That  they 
who  are  in  evil  cannot  but  think  what  is  false,  when  they  think  from 
themselves,  n.  7437.  More  is  said  concerning  the  evil  of  the  false 
n.  2408,  4818,  7272,  8266,  8279  ;  and  concerning  the  false  of  evil,  n. 
6359,  7272,  9304,  10,302. 

That  every  false  may  be  confirmed,  and  when  confirmed  appears 
as  truth,  n.  5033,  6865,  8521,  8780.    That  therefore  every  thing 

19 


21 


ON  THE  NEW  JERUSALEM 


ehoiild  be  examined  to  see  whether  it  is  truth  or  not  before  it  is 
confirmed,  n.  4741,  7012,  7680,  7950,  8521.  That  care  should  be 
taken  that  the  falses  of  rehgion  be  not  confirmed,  because  a  persua 
sion  of  what  is  false  arises  from  thence,  which  adheres  to  man  aftei 
death,  n.  845,  8780.  How  pernicious  the  persuasion  of  the  false  is, 
n.  794,  806,  5096,  7686. 

That  good  cannot  flow  into  truths,  so  long  as  man  is  in  evil,  n. 
2434.  That  goods  and  truths  are  so  far  removed  from  man  as  he 
is  in  evil,  and  thereby  in  falses,  n.  3402.  That  great  care  is  taken 
hy  the  Lord  lest  truth  be  conjoined  to  evil,  and  the  false  of  evil  to 
good,  n.  3110,  3116,  4416,  5217.  That  profanation  arises  from  such 
mixture,  n.  6348.  That  truths  exterminate  falses,  and  falses  truths, 
n.  5207.  That  truths  cannot  be  fully  received  so  long  as  incredulity 
reigns,  n.  3399. 

How  truths  may  bo  falsified,  from  examples,  n.  7318.  That  the 
evil  are  permitted  to  falsify  truths,  with  the  reason  thereof,  n.  7332. 
That  truths  are  f;ilsified  by  the  evil,  by  being  applied,  and  thus  turned 
aside,  to  evil,  n.  8094,  8149.  That  truth  is  said  to  be  falsified  when 
it  is  applied  to  evil,  which  is  principally  done  by  fallacies  and  appear- 
ances in  externals,  n.  7334,  8602.  That  the  evil  are  allowed  to  as- 
sault truth,  but  not  good,  because  they  can  falsify  truth  by  various 
interpretations  and  applications,  n.  6677.  That  truth  falsified  from 
evil,  is  contrary  to  truth  and  good,  n.  8602.  That  truth  falsified  from 
evil  stinks  grievously  in  the  other  life,  n.  7319.  More  is  said  con- 
cerning the  falsification  of  truth,  at  n.  7318,  7319,  10,648. 

That  there  are  falses  of  religion  which  agree  with  good,  and  others 
which  disagree,  n.  9258.  That  falses  of  religion,  if  they  do  not  dis- 
agree with  good,  do  not  produce  evil,  except  with  those  who  are  in 
evil,  n.  8318.  That  falses  of  i-eligion  are  not  imputed  to  those  who 
are  in  good,  but  to  those  who  are  in  evil,  n.  8051,  8149.  That  truths 
not  genuine,  and  also  falses,  maybe  consociated  with  genuine  truths 
with  tho:^  who  are  in  good,  but  not  with  those  who  are  in  evil,  n. 
3470,  3471,  4551,  4552,  7344,  8149,  9298.  That  l\ilses  and  truths 
are  consociated  by  appearances  from  the  literal  sense  of  the  "Word, 
n.  7344.  That  falses  are  made  true  by  good,  and  grow  soft  when 
they  art  applied  and  turned  to  good,  and  evil  is  removed,  n.  8149. 


the  Lord  as  truths,  n.  4736,  8149.  That  good  whose  quality  is  from 
the  false  of  religion,  is  accepted  by  the  Lord,  if  there  is  ignorance, 
and  therein  innocence,  and  a  good  end,  n.  7887.  That  truths  with 
man  are  appearances  of  truth  and  good  imbued  with  fallacies  ;  but 
that  nevertheless  the  Lord  adapts  them  to  genuine  truths  with  the 
man  who  lives  in  good,  n.  2053.  That  falses  in  which  is  good,  have 
])hice  with  those  who  are  without  the  church,  and  thence  in  ignor- 
ance of  truth ;  also  with  those  who  are  within  the  church  where  are 
falses  of  doctrine,  n.  2589  to  2604, 2861, 2863,  3263,  3778,  4189. 4190, 
4197,  6700,  9256.  That  falses  in  which  is  no  good  are  more  grievous 
with  those  who  are  within  the  church,  than  with  those  who  are  with- 
out the  church,  n.  7688.  That  truths  and  goods  are  taken  away 
from  the  evil  in  the  other  life,  and  given  to  the  good,  agreeably  to 
the  words  of  the  Lord,      him  that  hath  shall  be  given  that  he  may 


That  falses  of  religion  with  those  who 


^•ood,  are  received  by 


20 


AND  ITS  HEAVENLY  DOCTEINE. 


22,  23 


abound  ;  and  from  him  iclio  hath  not  shall  he  taken  axvay  that  w?iich 
he  hath,  ii.  7770. 

22.  Of  those  tvho  are  in  truths,  and  not  in  good  ;  consequently  of 
truths  without  good.  That  truths  witliout  good  are  not  in  themselves 
truths  because  they  have  no  hfe,  for  all  the  life  of  trutlusis  from  good, 
n.  3603.  Thus  that  they  are  as  a  body  without  a  soul,  n.  3180,  0454. 
That  the  knowledges  of  truth  and  good  which  are  only  in  the  memory, 
and  not  in  the  life,  are  believed  by  them  to  be  truths,  n.  527G.  That 
the  truths  are  not  appropriated  to  man,  nor  become  his  own,  which 
he  only  knows  and  acknowledges  from  causes  which  proceed  from 
the  love  of  self  and  the  world,  n.  3402,  3824.  But  tliat  those  are 
appropriated,  which  he  acknowledges  for  the  sake  of  truth  and  good, 
n.  3849.  That  truths  without  good  are  not  accepted  by  the  Lord, 
n.  4368  ;  neither  do  they  save,  n.  2261.  That  they  who  are  in  truths 
without  good,  are  not  of  the  church,  n.  3903.  That  neither  can  they 
be  regenerated,  n.  10,637.  That  the  Lord  does  not  tlow  into  truth.s 
except  by  good,  n.  10,367. 

Of  the  separation  of  truth  from  good,  n.  5008,  5009,  5022,  5028. 
The  quality  of  truth  without  good,  and  its  quality  from  good,  n. 
1949,  1950,  1964,  5951 ;  from  comparisons,  n.  5830.  That  truth 
without  good  is  morose,  n.  1949,  1950,  1951,  1964.  That  in  the 
spiritual  world  it  appears  hard,  n.  6359,  7068  ;  and  pointed,  n.  2799. 
That  truth  without  good  is  as  the  light  of  winter,  in  which  all  things 
of  the  earth  are  torpid,  and  nothing  is  produced;  Init  that  truth 
from  good  is  as  the  light  of  spring  and  summer,  in  which  all  things 
flourish  and  are  produced,  n.  2231,  3146,  3412,  3413.  That  such  a 
wintry  light  is  turned  into  thick  darkness  when  light  flows  in  from 
heaven ;  and  that  then  they  who  are  in  those  truths  come  into  blind- 
Dess  and  stupidity,  n.  3412,  3413. 

That  they  who  separate  truths  from  good  are  in  darkness,  and 
in  ignorance  of  truth  and  in  falses,  n.  9186.  That  from  falses  they 
cast  themselves  into  evils,  n.  3325,  8094.  The  errors  and  falses  in- 
to which  they  cast  themselves,  n.  4721,  4730,4776, 4783,  4925,  7779, 
8313,  8765,  9221.  That  the  Word  is  shut  to  them,  n.  3773,  4783, 
8780.  That  they  do  not  see  and  attend  to  all  those  things  which 
the  Lord  spake  concerning  love  and  charity,  thus  concerning  good, 
n.  3051,  3416.  That  they  know  not  what  good  is,  nor  what  heaven- 
ly love  and  charity  are,  n.  2507,  3003,  4136,  9995.  That  they  who 
know  the  truths  of  faith,  and  live  evilly,  in  the  other  life  abiise  truths 
to  domineer  thereby,  n.  4802.  Concerning  their  quality  and  lot  in 
another  life,  n.  4802. 

That  Divine  Truth  condemns  to  hell,  but  that  Divine  Good  elevates 
to  heaven,  n.  7258.  That  Divine  Truth  terrifies,  not  so  Divine  Good, 
n.  4180.  What  it  is  to  be  judged  from  truth,  and  to  be  judged 
from  good,  n.  2335. 

23.  Of  those  who  arc  in  truths,  and  tlxcreby  look  and  tend  to  good  ; 
consequently  of  truths  by  u'hich  come  good.  That  what  man  loves, 
this  he  wills,  and  what  man  loves  or  wills,  this  he  thinks,  and  coniirms 
in  various  ways  :  what  man  loves  or  wills,  this  he  calls  good,  and  what 
man  thence  thinks  and  confirms  in  various  ways,  this  he  calls  truth, 
n.  4070.  Hence  it  is,  that  truth  becomes  good,  when  it  becomes  of 
the  love  or  will,  or  when  man  .oves  and  wills  it,  n.  5526,  7835, 10,367. 

21 


23 


ON  THE  NEW  JERUSALEM 


All  J  forasmuch  as  the  bve  or  the  will  is  the  very  life  of  man,  that  truva 
does  not  live  with  man  when  he  only  knows  it  and  thinks  it,  but  wnen 
he  loves  and  wills  it,  and  from  love  and  will  does  it,  n.  5595,  9l!84. 
That  thence  truths  receive  hfe,  consequently  from  good,  n.2434,  3111, 
2G07,  6077.  Thus  that  the  life  of  truths  is  from  good,  and  that  they 
have  no  life  but  from  good,  n.  1589,  1947,  1997,  2579,  3180,  4070, 
409G,  4097,  473G,  4757,  4884,  5147,  5928,  9154,  96G7,  9841, 10,729  ; 
illustrated,  n.  9454.  When  truths  may  be  said  to  have  acquired 
life,  n.  1928.  That  truth  when  it  is  conjoined  to  good,  is  appropri- 
ated to  man  because  it  becomes  of  his  life,  n.  3108,  3161.  That 
truth  may  be  conjoined  to  good,  there  must  be  a  consent  from  the 
understanding  and  will ;  when  the  will  also  consents  that  then  there 
is  conjunction,  n.  3157,  3158,  3161. 

That  when  man  is  regenerated,  truths  enter  with  the  delight  of 
affection,  because  he  loves  to  do  them,  and  that  they  are  reproduced 
with  the  same  affection  because  the  two  cohere,  n.  2484,  2487,  3040, 
3066,  3074,  3336,  4018,  5893,  7967.  That  the  affection  which  is  of 
love  always  adjoins  itself  to  truths  according  to  uses  of  life,  and  that 
that  affection  is  reproduced  with  the  truths,  and  the  truths  are  re- 
produced with  the  affection,  n.  3336,  3824,  3849,  4205,  5893,  7967. 
That  good  acknowledges  nothing  else  for  truth  than  what  accords 
with  the  affection  which  is  of  love,  n.  3161.  That  truths  are  intro- 
duced by  delights  and  pleasantnesses  that  agree  therewith,  n.  3502, 
3512.  That  all  genuine  affection  of  truth  is  from  good,  and  accord- 
ing to  it,  n.  4373,  8349,  8356.  That  thus  there  is  an  insinuation  and 
influx  of  good  into  truths,  and  conjunction,  n.  4801.  And  that  thus 
truths  have  life,  n.  7917,  7967. 

Forasmuch  as  the  affection  which  is  of  love  always  adjoins  itself  to 
truths  according  to  uses  of  life,  that  therefore  good  acknowledges  its 
own  truth,  and  truth  its  own  good,  n.  2429,  3101,  3102,  3161,  3179, 
3180,  4358,  5407,  5835,  9637.  That  thence  is  a  conjunction  of  truth 
and  good,  concerning  which,  n.  3834,  4096,  4097,  4301,  4345,  4353, 
4364,  4368,  5365,  7623  to  7627,  7752  to  7762,  8530,  9258,  10,555. 
That  truths  do  also  acknowledge  each  other,  and  are  mutually  con- 
sociated,  n.  9079.  And  that  this  is  from  the  influx  of  heaven,  n.  9079. 

That  good  is  the  esse  of  life,  and  truth  the  existere  of  life  thence  ; 
and  that  thus  good  has  its  existere  of  life  in  truth,  and  truth  its  esse 
of  life  in  good,  n.  3049,  3180,  4574,  5002,  9144.  Hence  that  every 
good  has  its  own  truth,  and  every  truth  its  own  good,  because  good 
without  truth  has  no  existence,  and  truth  without  good  has  no  being 
\tif)>/  rsf],  n.  n('i;!7.  That  good  has  also  its  form  and  quality  from 
tr;;!/,-,  truth  is  the  form  and  quality  of  good,  n.  3049,4574, 

Ci'.  'K)  1 ,  '  I  f.')  I.  And  of  consequence,  that  truth  and  good  ought  to  be 
coiijoiiiiM]  in  onlor  that  they  maybe  somewhat, n.  10,555.  That  hence 
good  is  in  ;i  jifipetual  endeavor  and  desire  of  conjoining  truths  unto 
itBclf,  n.  920(;,  i)4!)5  ;  illustrated  at  n.  9207.  And  truths  in  like 
manner  with  good,  n.  9206.  That  the  conjunction  is  reciprocal,  of 
good  with  truth,  and  of  truth  with  good,  n.  5365,  8516.  That  good 
acts,  and  truth  re-acts,  but  from  good,  n.  3155,  4380,  4757,  5928, 
10,729.  That  truths  regard  their  own  good,  as  beginning  and  end, 
I  4353. 

That  tlje  conjunction  of  truth  with  good  is  as  the  progression  of 
22 


AND  ITS  ireAVEXLV  DOCTRINE. 


21 


man's  life  from  infancy,  as  he  first  imbibes  truths  scientifically,  then 
rationally,  and  at  length  applies  them  to  life,  n.  3025,  36G5,  3690. 
It  is  also  as  with  offspring,  in  that  it  is  conceived,  exists  in  the  womb, 
is  born,  grows  up,  and  becomes  wise,  n.  3298,  3299,  3308,  3065. 
3690.  It  answers  also  to  the  case  of  seeds  and  ground,  n.  3671.  And 
to  the  case  of  water  with  bread,  n.  4976.  That  the  first  affection  of 
truth  is  not  genuine,  but  that  as  man  is  perfected  it  is  purified,  n. 
3040,  3089.  That  nevertheless  goods  and  truths,  not  genuine,  serve 
for  the  introducing  goods  and  truths  that  are  genuine,  and  that 
afterwards  the  former  are  relinquished,  n.  3665,  3690,  3974,  3982, 
3986,  4145. 

Moreover,  that  a  man  is  led  to  good  by  truths,  and  not  without 
truths,  n.  10,124,  10,367.  If  man  does  not  learn  or  receive  truths, 
that  good  cannot  flow-in,  thus  that  man  cannot  become  spiritual,  n. 
3387.  That  the  conjunction  of  good  and  truth  takes  place  according 
to  the  increase  of  knowledges,  n.  3141.  That  truths  are  received  by 
every  one  according  to  his  capacity,  n.  3385. 

That  the  truths  of  the  natural  man  are  scientifics,  n.  3293,  3309, 
3310.  That  scientifics  and  knowledges  are  as  vessels,  n.  6004,  6023, 
6052,  6071,  6077.  That  truths  are  vessels  of  good,  because  they  are 
recipients,  n.  1946,  1900,  2063,  2261,  2269,  3318,  3368,  3365. 

That  good  flows  into  man  by  an  internal  way,  or  that  of  the  soul, 
but  truths  by  an  external  way,  or  that  of  hearing  and  sight ;  and 
that  they  are  conjoined  in  his  interiors  by  the  Lord,  n.  3030,  3098. 
That  truths  are  elevated  out  of  the  natural  man,  and  implanted  in 
good  in  the  spiritual  man;  and  that  thus  truths  become  spiritual, n. 
3085,  3086.  And  that  afterwards  they  flow  thence  into  the  natural 
man,  spiritual  good  flowing  immediately  into  the  good  of  the  natural, 
but  mediately  into  the  truth  of  the  natural,  n.  3314,  3573,  4563; 
illustrated  at  n.  3314,  3616,  3576,  3969,  3995.  In  a  word,  that 
truths  are  conjoined  to  good  with  man,  so  far  and  in  such  maniier  as 
man  is  in  good  as  to  life,  n.  3834,  3843.  That  conjunction  is  accom- 
plished in  one  manner  with  the  celestial,  and  in  another  with  the 
spiritual,  n.  10,124.  Further  particulars  relative  to  the  cor.junction 
of  good  and  truth,  and  the  manner  in  which  it  is  effected,  may  be 
seen,  n.  3090,  3203,  3308,  4096,  4097,  4345,  4353,  5365,  7623,  to 
7627.  And  in  what  manner  spiritual  good  is  formed  by  truths,  at 
n.  3470,  3570. 

24.  Of  those  tvho  are  in  truths  from  good,  consequenily  of  truths 
from  good.  Of  the  difference  between  truth  that  leads  to  good,  and 
truth  which  proceeds  from  good,  n.  1063.  That  truth  is  not  essen- 
tially truth,  any  further  than  as  it  proceeds  from  good,  n.  4736, 
10,619 ;  because  truth  has  its  esse  from  good,  n.  3049,  3180,  4574, 
5002,  9144;  and  its  life,  n.  3111,  2434,  6077  ;  and  because  truth  is 
the  form  or  quality  of  good,  n.  3049,  4574,  6951,  9454.  That  truth 
is  altogether  as  good  with  man,  in  the  same  ratio  and  degree,  n. 
2429.  In  order  that  truth  may  be  really  truth,  it  must  derive  its 
essence  from  the  good  of  charity  and  innocence,  n.  3111,  6013.  That 
the  truths  which  are  from  good  are  spiritual  truths,  n.  5951. 

That  truth  makes  one  with  good  when  it  proceeds  from  gcod,  so 
completely  that  both  together  are  one  good,  n.  4332,  7835,  10,252, 
10,266.    That  the  understanding  and  will  make  one  mind  and  orvn 

23 


ON  THE  NEW  JEKUSALEM 


life,  when  the  understanding  proceeds  from  the  will,  because  tbo 
understanding  is  tlie  recipient  of  truth,  and  the  will,  of  good,  but 
not  when  man  thinks  and  speaks  otherwise  than  he  wills,  n.  3623. 
That  truth  from  good  is  truth  in  will  and  act,  n.  4837,  4353,  4385, 
4390.  That  when  truth  proceeds  from  good,  good  has  its  image  in 
truth,  n.  3180. 

That  in  the  universal  heaven  and  world,  and  in  the  singulars 
thereof,  there  is  a  resemblance  of  marriage,  n.  54,  718,  749,  917, 
1432,  2173,  2516,  5194.  Particularly  between  truth  and  good,  n. 
1094,  2173,  2503.  By  reason  that  all  things  in  the  universe  have 
relation  to  truth  and  good,  in  order  that  they  may  be  any  thing,  and 
to  their  conjunction,  in  order  that  any  thing  may  be  produced,  n. 
2451,  3166,  4390,  4409,  5232,  7256,  10,122,  10,555.  That  the  an- 
cients also  instituted  a  marriage  between  truth  and  good,  n.  1904. 
That  the  law  of  marriage  is.  that  two  be  one,  according  to  the  words 
of  the  Lord,  n.  10,130,  10,168,  10,169.  That  love  truly  conjugial 
descends  and  exists  from  heaven,  from  the  marriage  of  truth  and 
good,  n.  2728,  2729. 

That  man  is  so  far  wise,  as  he  is  in  good  and  thence  in  truths,  but 
not  so  far  as  he  knows  truths  and,is  not  in  good,  n.  3182,  3190,  4884. 
That  man  who  is  in  truths  from  good,  is  actually  elevated  from  the 
light  of  the  world  into  the  light  of  heaven,  consequently  from  what 
is  obscure  into  what  is  clear;  but  on  the  other  hand,  that  he  is  in  the 
light  of  the  world,  and  in  what  is  obscure,  so  long  as  he  knows  truths 
and  is  not  in  good,  n.  3190,  3191.  That  man  does  not  know  what 
good  is,  before  he  is  in  it,  and  has  his  perceptions  from  it,  n.  3325, 
3330,  3336.  That  truths  increase  immensely  when  they  proceed 
from  good,  n.  2846,  2847,  5345.  Of  which  increase,  n.  5355.  That 
this  increase  is  as  fructification  from  a  tree,  and  multiplication  fronj 
seeds  from  which  whole  gai'dens  are  produced,  n.  1873,  2846,  2847 
That  wisdom  increases  in  a  like  degree,  and  that  to  eternity,  n.  3200, 
3314,  4220,  4221,  5527,  5859,  6303.  That  the  man  who  is  in  truths 
from  good  is  in  a  like  degree  enhghtened,  and  that  he  is  so  far  in 
illustration  when  he  reads  the  Word,  n.  9382, 10,548,  10,549, 10,550, 
10,691,  10,694.  That  the  good  of  love  is  as  fire,  and  truth  thence  an 
hght  from  that  fire,  n.  3195,  3222,  5400,  8644,  9399,  9548,  9684. 
That  inheaven  truths  from  good  shine,  n.5219.  That  truths  from  good, 
b}'  which  is  wisdom,  increase  according  to  the  quality  and  quantity 
of  the  love  of  good  ;  and  on  the  other  hand,  falses  from  evil,  accord- 
ing to  the  quahty  and  quantity  of  the  love  of  evil,  n.  4099.  That 
the  man  who  is  in  truths  from  good  comes  into  angelic  intelligence 
and  wisdom,  and  that  they  lie  hid  in  his  interiors  so  long  as  he  lives 
in  the  world,  but  that  they  are  opened  in  the  other  life,  n.  2494. 
That  man,  who  is  in  truths  from  good,  becomes  an  angel  after 
death,  n.  8747. 

That  truths  from  good  are  as  generations,  n.  9079.  That  they 
are  disposed  in  series,  n.  5339,  5343,  5530,  7408,  10,303,  10,308. 
The  ordination  of  trutlis  from  good  compared  with  the  fibres  and 
blood-vessels  in  the  body;  and  thence  with  their  textures  and  forms, 
according  to  the  uses  of  life,  n.  3470,  3570,  3579,  9454.  That  truths 
from  good  form  as  it  were  a  city,  and  this  from  the  influx  of  hea- 
ven, n.  3584.  That  the  truths  which  are  of  the  principal  love  are  in 
24 


AND  ITS  HEAVENLY  DOCTEINE. 


25 


the  middle  ;  and  that  the  rest  are  more  or  less  remote  from  thence 
according  t(j  their  degrees  of  disagreement,  n.  3'J!)8,  4551,  4552,  5580, 
6028.  That  a  like  arrangement  exists  in  the  evil,  with  respect  to 
their  principles,  n.  4551, 4552.  That  truths  when  they  proceed  from 
good  are  disposed  into  the  foi'm  of  heaven,  n.  4302,  4704,  5339, 
5343,  6028,  10,303.  And  this  according  to  the  order  in  which  are 
the  angelic  societies,  n.  10,303.  That  all  truths  when  they  proceed 
from  good  are  conjoined  to  one  another  by  a  certain  affinity,  and 
tliat  they  are  as  derivations  of  families  from  one  father,  n.  28(13. 
That  all  truth  has  a  sphere  of  extension  into  heaven,  according  to 
the  quality  and  quantity  of  the  good  from  which  it  is,  n.  8063.  That 
the  marriage  of  good  and  truth  is  the  church  and  heaven  with  man, 
n.  2231,  7752,  7753,  9224,  9795,  10,122.  Of  the  delight  and  happi- 
ness of  those  with  whom  good  is  in  truths,  n.  1470. 

That  truths  from  good,  in  conjunction,  present  an  image  of  man, 
n.  8370.  That  man  is  nothing  else  than  his  own  good,  and  truth 
thence  derived ;  or  evil,  and  false  thence  derived,  n.  10,298. 

The  sum  is  :— That  faith  is  by  truths,  n.  4353,  4997,  7178, 10,367. 
That  charity  towards  the  neighbor  is  by  truths,  n.  4368,  7623,  7624, 
8034.  That  love  to  the  Lord  is  by  truths,  n.  10,143, 10,153, 10,310, 
10,578,  10,648.  That  conscience  is  by  truths,  n.  1077,  2053,  9113. 
That  innocence  is  by  truths,  n.  3183,  3495,  6013.  That  purification 
from  evils  is  by  truths,  n.  2799,  5954,  7044,  7918,  9089,  10,229, 
10,237.  That  regeneration  is  by  truths,  n.  1555,  1904,  2046,  2189, 
9088,  9959,  10,028.  That  intelligence  and  wisdom  are  by  truths,  n. 
3182,  3190,  3387,  10,064.  That  the  beauty  of  angels,  and  also  of 
men,  as  to  the  interiors  which  are  their  spirits,  is  by  truths,  n.  553, 
3080,  4983,  5199.  That  power  against  evils  and  falses  is  by  truths, 
n.  3091,  4015,  10,485.  That  order,  such  as  is  in  heaven,  is  by  truths, 
n.  3316,  3417, 3570,  4704,  5339,  5343,  6028, 10,303.  That  the  church 
is  by  truths,  n.  1798,  1799,  3963,  4468,  4672.  That  heaven  is  with 
man  by  truths,  n.  1690,  9832,  9931,  10,303.  That  man  becomes 
man  by  truths,  n.  3175,  3387,  8370,  10,298.  But  nevertheless  that 
all  these  things  are  by  truths  from  good,  and  not  by  truths  without 
good  ;  and  that  good  is  from  the  Lord,  n.  2434,  4070,  4736,  5147. 
That  all  good  is  from  the  Lord,  n.  1614,  2016,  2904,  4151,  9981. 

25.  That  all  good  and  truth  is  from  the  Lord. — That  the  Lord  is 
good  itself  and'truth  itself,  n.  2011,  4151, 10,336,  10,619.  That  the 
Lord,  both  with  respect  to  the  Divine  and  the  ILnnan,  is  the  Divine 
Good  of  Divine  Love  ;  and  that  from  Him  proceeds  Divine  Truth,  n. 
3704,  .3712,  4180,  4577.  That  Divine  Truth  proceeds  from  the  Di- 
vine Good  of  the  Lord,  comparatively  as  light  from  the  sun,  n.  3704, 
3712,  4180,  4577.  That  the  Divine  Truth  proceeding  from  the  Lord 
appears  in  the  heavens  as  light,  and  forms  all  the  light  of  heaven,  n. 
3195,  3222,  5400,  8694,  9399,  9548,  9684.  That  the  light  of  heaven, 
which  is  Divine  Truth  united  to  Divine  Good,  illuminates  both  the 
sight  and  understanding  of  angels  and  spirits,  n.  2776,  3138.  That 
heaven  is  in  light  and  heat,  because  it  is  in  truth  and  good,  for  Di- 
vine Truth  is  light  there,  and  Divine  Good  is  heat  there,  n.  3643,  9899, 
9401 ;  and  in  the  work  on  Heaven  axd  Hell,  n.  126  to  140.  That 
Divine  Truth  proceeding  frcm  tlie  Divine  Good  of  the  Lord,  forms 
the  angelic  heaver,  and  arranges  it  in  order,  n.  8038,  9408,  9613 

25 


26 


ON  THE  NEW  JEKUSALEK 


10,716,  10,717.  That  Divine  Good  united  to  Divine  Tr  ath,  which 
19  in  the  heavens,  is  called  Divine  Truth,  n.  10,196. 

That  the  Divine  Truth  proceeding  from  the  Lord  is  the  only  re- 
ality, n.  6880,  7004,  8200.  That  by  Divine  Truth  all  things  were 
made  and  created,  n.  2803,  2884,  5272,  7835.  That  all  power  be- 
longs to  Divine  Truth,  n.  8200. 

That  man  from  himself  can  do  nothing  that  is  good,  and  think 
nothing  that  is  true,  n.  874,  875,  876.  That  the  rational  [principle] 
of  man  cannot  perceive  Divine  Truth  from  itself,  n.  2196,  2203,  2209. 
That  truths  which  are  not  from  the  Lord,  are  from  the  proprium  of 
man,  and  that  they  are  not  truths,  but  only  appear  as  truths  r 
8868. 

That  all  good  and  truth  is  from  the  Lord,  and  nothing  from  man, 
n.  1614,  2016,  2904,  4151,  9981.  That  goods  and  truths  are  so  far 
goods  and  truths,  as  they  have  the  Lord  in  them,  n.  2904,  3051, 
8478.  Of  the  Divine  Truth  proceeding  immediately  from  the  Lord, 
and  of  Divine  Truth  proceeding  mediately  through  the  angels,  and 
of  their  influx  with  man,  n.  7055,  7056,  7058.  That  the  Lord  flows 
into  good  with  man,  and  by  good  into  truths,  n.  10,153.  That  He 
flows  by  good  into  truths  of  every  kind,  and  particularly  into  genu- 
ine truths,  n.  2531,  2554.  That  the  Lord  does  not  flow  into  truths 
separate  from  good,  and  that  no  parallelism  exists  between  the  Lord 
and  man,  with  respect  to  them,  but  with  respect  to  good,  n.  1831, 
1832,  3514,  3564. 

That  to  do  good  and  truth  for  the  sake  of  good  and  truth  is  to  love 
the  Lord,  and  to  love  the  neighbor,  n.  10,336.  That  they  who  are 
in  the  internal  of  the  Word,  of  the  church,  and  of  worship,  love  to 
do  good  and  truth  for  the  sake  of  good  and  truth ;  but  that  they 
who  are  in  the  external  of  these,  without  the  internal,  love  to  do 
good  and  truth  for  the  sake  of  themselves  and  the  world,  n.  10,662. 
What  it  is  to  do  good  and  truth  for  the  sake  of  good  and  truth, 
illustrated  by  examples,  n.  10,682. 

26.  Of  the  various  kirids  of  goods  and  truths.  That  variety  is 
infinite,  and  one  thing  is  never  exactly  the  same  as  another,  n.  7236, 
9002.  That  there  is  also  an  infinite  variety  in  the  heavens,  n.  684, 
690,  3744,  5598,  7236.  That  varieties  in  the  heavens  are  varieties  of 
good,  and  that  thence  is  the  distinction  of  all  therein,  n.  3519,  3744, 
3804,  3986,  4005,  4067,  4149,  4263,  7236,  7833,  7836,  9002.  That 
these  varieties  are  from  truths,  which  are  manifold,  by  which  every 
one  has  good,  n.  3470,  3519,  3804,  4149,  6917,  72.36.  That  thence 
all  the  angelic  societies  in  the  heavens,  and  every  angel  in  a  society  are 
distinguished  from  each  other,  n.  690,  3241,  3519,  3804,  3986,  4067, 
4149,  4263,  7236,  7833,  7836.  But  that  they  a'.  l  act  in  unity  by  love 
from  the  Lord,  and  thereby  regard  one  end,  n.  457,  3986.  That  in 
general,  goods  and  truths  are  distinguished  according  to  degrees,  into 
natural,  spiritual,  and  celestial,  n.  2069,3240.  That  in  general,  there 
are  three  degrees  of  good,  and  consequently  of  truth,  according  to  the 
three  heaven.s,  n.  4154,  9873,  10,296.  That  the  goods  and  thence  the 
triiths  in  the  internal  man,  are  of  a  threefold  kind,  and  so  also  in  the 
external,  n.  4154.  That  there  is  natural  good,  civil  good,  and  moral 
good,  n.  3768.  That  natural  good,  into  which  some  are  born,  is  not 
good  in  the  other  life,  unless  made  spiritual  good,  u.  2463,  2464  2468 
26 


AND  ITS  HEAVEXLY  DOCTKINE. 


27 


Sm,  3469,  3470,  3508,  3518,  7761.  Of  natural  spiritual  good ; 
and  of  that  which  is  not  spiritual,  n.  4988,  4992,  5082.  That  thcra 
is  intellectual  truth,  and  scientific  truth,  n.  1904,  1911,  250o. 

27.  That  tvisdom  is  from  good  by  truths. — In  what  nuniiier  the 
rational  [principle]  is  conceived  and  born  in  man,  n.  2094,  2574, 
2557,  3080,  5126.  That  this  is  effected  by  an  influx  of  the  Lord 
through  heaven  into  the  knowledges  and  sciences  which  are  with 
man,  and  a  consequent  elevation,  n.  1895,  1896,  1900,  1901.  That 
elevation  is  according  to  uses,  and  the  love  of  them,  n.  3074,  3085, 
3086.  That  the  rational  [principle]  is  born  by  truths,  hence  such  as 
they  are,  such  is  the  rational,  n.  2094,  2524,  2557.  That  the  ra- 
tional [principle]  is  opened  and  formed  by  truths  from  good ;  and 
that  it  is  shut  and  destroyed  by  falses  from  evil,  n.  3108,  5126. 
That  man  is  not  rational  by  virtue  of  an  ability  of  reasoning  on  any 
subject;  but  by  virtue  of  an  ability  to  see  and  perceive  whether  a 
thing  be  true  or  not,  n.  1944.  That  man  is  not  born  into  any  truth, 
because  not  born  into  good  ;  but  that  he  is  to  learn  and  imbibe  both, 
n.  3175.  That  it  is  with  difficulty  that  man  can  receive  genuine 
truths,  and  thence  become  wise,  on  account  of  the  fallacies  of  the 
senses,  the  persuasions  of  the  false,  and  the  doubts  and  reasonings 
thence,  n.  3175.  That  man  first  begins  to  be  wise,  when  he  begins 
to  be  averse  to  reasonings  against  truths,  and  to  reject  doubts,  n. 
3175.  That  the  unenlightened  human  rational  laughs  at  interior 
truths, — from  examples,  n.  2654.  That  truths  with  man  are  called 
interior  when  they  are  implanted  in  his  life,  and  not  in  consequence 
of  his  knowing  them,  although  they  may  be  truths  of  an  interior 
kind,  n.  10,199. 

That  in  good  there  is  a  faculty  of  becoming  wise,  whence  those 
who  have  lived  in  good  in  the  world  come  into  angelic  wisdom  after 
their  departure  out  of  the  world,  n.  5527,  5859,  8321.  That  there 
are  innumerable  things  in  every  good,  n.  4005.  That  innumerable 
things  may  be  known  from  good,  n.  3612.  Concerning  the  multi- 
plication of  truth  from  good,  n.  5345,  5355,  5912.  That  the  good 
of  infancy  by  truths,  and  by  a  life  according  to  them,  becomes  the 
good  of  wisdom,  n.  3504. 

That  there  is  an  aflfection  of  truth,  and  an  affection  of  good,  n, 
1904,  1997.  What  is  the  quality  of  those  who  are  in  the  affection 
of  truth,  and  what  is  the  quality  of  those  who  are  in  the  affection  of 
good,  n  2422,  2430.  Who  are  able  to  come  into  the  aflection  of 
truth,  and  who  are  not  able,  n.  2689.  That  all  truths  are  arranged 
in  order  under  a  common  afifection,  n.  9094.  That  the  affection  of 
truth  and  the  affection  of  good  in  the  natural  man  are  as  brother 
and  sister;  but  in  the  spiritual  man,  as  husband  and  wife,  n.  3160. 
That  pure  truths  do  not  exist  with  man,  nor  even  with  angels,  but 
only  with  the  Lord,  n.  3207,  7902.  I'hat  truths  with  man  are  ap- 
pearances of  truth,  n.  2053,  2519.  That  the  first  truths  with  man 
are  appearances  of  truth  from  the  fallacies  of  the  senses,  which  never- 
theless are  successively  put  off,  as  he  is  perfected  with  respect  to 
wisdom,  n.  3131.  That  appearances  of  truth  with  the  man  who  is  in 
good  ai-e  received  by  the  Lord  for  truths,  n.  2058,  3207.  What,  and 
of  what  quality  the  appearances  of  truth  are,  n.  3207,  3357  to  3362, 
3368,  3404.  3405,  3417.    That  the  sense  of  the  letter  of  the  Word 

2T 


28—31 


ON  THE  NEW  Jp:KUSALESr 


in  many  places  is  according  to  appearances,  n.  183S.  Tnat  the  same 
truths  with  one  man  are  more  true,  with  another  less  so,  and  with 
another  false,  because  falsified,  n.  2439.  That  truths  are  also  truths 
according  to  the  correspondence  between  the  natural  and  the  spi- 
ritual man,  n.  3128,  3138.  That  truths  differ  according  to  the  various 
ideas  and  perceptions  concei'uing  them,  n.  3470,  3804,  6017. 

That  truth  when  it  is  conjoined  to  good,  vanishes  out  of  the  memory 
because  it  then  becomes  of  the  life,  n.  3108.  That  truths  cannot 
be  conjoined  to  good  except  in  a  free  state,  n.  3158.  That  truths 
are  conjoined  to  good  by  temptations,  n.  3318,  4572,  7122.  That 
there  is  in  good  a  continual  endeavor  of  arranging  truths  in  order, 
aTid  of  restoring  its  state  thereby,  n.  3610.  That  truths  appear  un- 
dclightful  when  the  communication  with  good  is  intercepted,  n.  8352. 
That  man  can  hardly  distinguish  between  truth  and  good,  because 
lu!  can  hardly  distinguish  between  thinking  and  wilRug,  n.  9995. 
That  good  is  called  in  the  Word  the  brother  of  truth,  n.  4267.  That 
also  in  a  certain  respect  good  is  called  lord,  and  truth,  servant,  n. 
3409,  4267. 


OF  THE  WILL  AND  THE  UNDERSTANDING. 

28.  Man  is  endowed  with  two  faculties  which  constitute  his 
life  :  one  is  called  tlie  Will,  and  the  other  the  Undekstanuing. 
Tiiese  faculties  are  distinct  from  each  other,  but  are  so  created 
as  to  form  a  one;  and  when  they  are  thus  united  the}'  are  called 
the  Mend.  Of  these,  then,  the  human  mind  consists  ;  and  in 
them  resides  the  whole  life  of  man. 

29.  As  all  things  in  the  universe,  which  are  according  to 
divine  order,  have  relation  to  good  and  truth,  so  all  things  in 
man  have  relation  to  the  will  and  the  understanding  ;  for  good 
in  man  pci'tains  to  his  will,  and  truth  in  him  pertains  to  his 
understanding  :  these  two  faculties,  or  these  two  lives,  in  man, 
are  respectively  their  receptacles  and  subjects;  the  will  being 
the  receptacle  and  subject  of  all  things  relating  to  good,  and 
the  understanding  the  receptacle  and  subject  of  all  things  relat- 
ing to  truth.  Goods  and  truths  have  no  other  residence  with 
man  ;  so  neither,  for  the  same  reason,  have  love  and  faith; 
for  love  pertains  to  good,  and  good  to  love;  and  faith  pertains 
to  truth,  and  truth  to  faith. 

30.  Since,  then,  all  things  in  the  universe  have  relation  to 
good  and  truth,  and  all  things  belonging  to  the  church  to  the 
good  of  love  and  the  truth  of  faith  ;  and  since  it  is  froir  the 
possession  of  the  faculties  of  will  and  understanding  that  man 
is  man  ;  they  are  treated  of  in  this  doctrine  ;  for  otherwise  man 
could  have  no  distinct  idea  of  them,  to  form  a  basis  for  his 
thoughts. 

31.  The  will  and  the  understanding  constitute  also  the  spirit 
28 


AND  ITS  HEAVENLY  DOCTRINE. 


32—34. 


of  man  ;  for  in  these  wisdom  and  intelligence,  and  his  life 
ir,  general,  reside,  the  body  being  only  their  passive  organ. 

32.  Nothing  is  of  more  importance  to  be  known,  than  m 
what  manner  the  will  and  the  understanding  make  one  mind. 
This  they  do  as  good  and  truth  form  a  one  ;  for  between  the 
will  and  the  understanding  there  is  a  marriage,  similar  to  that 
which  takes  place  between  good  and  truth.  What  the  nature 
of  this  marriage  is,  may  fully  appear  from  what  has  been  ad- 
duced above,  in  the  section  on  Good  and  Truth  ;  namely,  that 
as  a:ood  is  the  very  esse  of  a  thing,  and  truth  its  existere  derived 
friim  that  esse^  so  the  will  in  man  is  the  very  esse  of  his  life, 
and  the  understanding  is  the  existere  of  his  life  thence  derived  : 
for  good,  which  belongs  to  the  will,  assumes  to  itself  a  form  in 
the  understanding,  and  thus  renders  itself  visible. 

33.  Tliey  who  are  principled  in  good  and  truth  have  will 
and  understanding,  but  they  who  are  principled  in  evil  and  in 
falsity  have  no  will  and  understanding  properly  considered  ; 
but  instead  of  will  they  have  cupidity,  and  instead  of  under- 
standing they  have  mere  science.  The  human  will,  when 
truly  such,  is  the  receptacle  of  good,  and  the  understanding  is 
the  receptacle  of  truth ;  for  which  reason  will  cannot  be  predi- 
cated of  evil,  nor  can  understanding  be  predicated  of  falsity, 
because  they  are  opposites,  and  opposites  destroy  each  other. 
Hence  it  is,  that  the  man  who  is  principled  in  evil  and  thence 
in  falsity,  cannot  be  called  rational,  wise,  and  intelligent,  pro. 
perly  speaking.  With  the  evil,  also,  the  interiors  of  the  mind, 
in  which  the  will  and  the  understanding  principally  reside,  are 
closed.  It  is  supposed,  however,  that  tlie  evil,  as  well  as  the 
good,  have  will  and  understanding,  because  they  say  that  they 
will,  and  that  they  understand  :  but  their  volition  is  only  the 
exercise  of  their  cupidity,  and  their  intellection  is  nothing  more 
than  science. 


FROM  THE  ARCANA  CCELESTIA. 

34.  Spiritual  truths  cannot  be  comprehended,  unless  the  follow- 
ing UNivERSALs  bs  known :  I.  That  all  things  in  the  universe  have 
relation  to  good  and  truth,  and  to  the  conjunction  of  both,  in  order  to 
their  being  any  thing;  consequently  to  love  and  faith,  and  their  con- 
junction. II.  That  with  man  there  is  will  and  understanding,  and 
that  the  will  is  the  receptacle  of  good,  and  the  understanding  the  re- 
ceptacle of  truth,  and  that  all  tilings  with  man  have  relation  to  those 
two  [principles],  and  to  their  conjunction,  as  all  things  relate  to  good 
and  truth,  and  their  conjunction.  III.  That  there  is  an  internal  man 
and  an  external,  and  that  they  are  distinct  one  from  the  other  like 
heaven  and  the  world,  and  nevertheless  that  they  ought  to  make  one, 
in  order  to  man's  being  truly  man.  IV.  That  the  light  of  heaven  is 

29 


35 


ON  THE  NEW  JERUSALEM 


thfit  in  which  the  internal  man  is,  and  the  hght  of  the  world  that  in 
which  the  external  is  ;  and  that  the  Hght  of  heaven  is  Divine  Truth  it- 
self, from  which  proceeds  all  intelligence.  V.  That  there  is  a  corres- 
pondence between  the  things  which  are  in  the  internal,  and  those 
which  are  in  the  external  man  ;  and  that  consequently  they  appear 
in  each  under  a  different  form,  so  that  they  can  only  be  discerned  by 
the  science  of  correspondences.  Unless  these  and  many  other  things 
are  known,  it  is  impossible  to  form  any  ideas  concerning  spiritual  and 
celestial  things,  but  such  as  are  incongruous ;  and  thus  the  scientifics 
and  knowledges,  which  are  of  the  external  man,  without  these  univer- 
sal, can  produce  but  little  to  the  understanding  and  improvement  of 
the  rational  man.  Hence  it  appears,  how  necessary  scientifics  are. 
Concerning  those  universals,  much  is  said  in  the  Arcana  C(elestia. 

35.  That  man  has  two  faculties,  one  which  is  called  will,  and  the 
other  understanding,  n.  35,  641,  3623,  3939,  10,122.  That  those 
two  faculties  constitute  the  real  man,  n.  10  076, 10,109, 10,110, 10,204, 
10,284.  That  the  quality  of  man  is  according  to  those  two  faculties 
with  him,  n.  7342,  8885,  9282.  10,264,  10,284.  That  by  them  also 
man  is  distinguished  from  beasts,  bjn-eason  that  the  understanding  of 
man  may  be  elevated  by  the  Lord,  and  see  Di\ane  Truths,  and  in 
like  manner  his  will  may  be  elevated  and  perceive  Divine  Goods ;  and 
thus  nian  may  be  conjoined  to  the  Lord  by  those  two  fiiculties 
which  are  his  constituent  principles  ;  but  that  the  case  is  otherwise 
with  beasts,  n.  4525,  5302,  5114,  6323,  9231.  And  since  man  may 
thus  be  conjoined  to  the  I^ord,  that  he  cannot  die  as  to  his  interiors, 
which  are  his  spirit,  but  that  he  lives  for  ever,  n.  5302.  That  man 
is  not  man  by  virtue  of  his  form,  but  by  virtue  of  good  and  truth, 
which  are  of  his  will  and  understanding,  n.  4051,  5302. 

That  as  all  things  in  the  universe  relate  to  good  and  truth,  so  do 
all  things  in  man  to  the  will  and  the  understanding,  n.  803,  10,122. 
For  the  will  is  the  receptacle  of  good,  and  the  understanding  is  the 
receptacle  of  truth,  n.  3332,  3623,  5332,  6065,  6125,  7503;  9300, 
9930.  It  amounts  to  the  same,  whether  you  say  truth  or  faith,  for 
faith  is  of  truth,  and  truth  is  of  faith;  and  it  amounts  to  the  same 
whether  you  say  good  or  love,  for  love  is  of  good,  and  good  is  of 
love  ;  for  what  a  man  believes,  that  he  calls  true  ;  and  what  he  loves, 
that  he  calls  good,  n.  4353,  4997,  7178,  10,122,  10,367.  Hence  it 
follows  that  the  understanding  is  the  recipient  of  fiiith,  and  the  will 
the  roripient  of  love  ;  and  that  faith  and  love  are  in  man,  when  they 
are  in  his  understanding  and  will,  for  the  life  of  man  resides  therein, 
n.  7178,  10,122,  10,367.  And  since  the  understanding  of  man  is 
capable  of  receiving  faith  towards  the  Lord,  and  the  will  of  receiv- 
ing love  to  the  Lord,  that  by  faith  and  love  he  may  be  conjoined  to 
the  Lord,  and  whoever  is  capable  of  conjunction  with  the  Lord  by 
faith  and  love,  cannot  die  to  eternity,  n.  4525,  6323,  9231.  That 
love  is  conjunction  in  the  spiritual  world,  n.  1594,  2057,  3939,4018, 
5807,  0195,  6196,  7081  to  7086,  7501,  10,130. 

That  the  will  of  man  is  the  very  esse  of  his  life,  inasmuch  as  it  is 
the  receptacle  of  good,  and  that  the  imderstanding  is  the  existere  of 
life  thence  derived,  inasmuch  as  it  is  the  receptacle  of  truth,  n.  3619, 
5002,  9282.  Consequently  that  the  life  of  the  will  is  the  principal 
life  of  man,  and  that  the  life  of  the  understanding  proceeds  therefroni; 
30 


AND  ITS  HEAVENLY  DOCTRIXE. 


35 


n.  585,  590,  3619,  7342,  8885,  9282,  10,076,  10,109,  10,110  ;  com. 
paratively  as  light  proceeds  from  fire  or  fiarne,  n.  6082,  6314.  That 
whatever  things  enter  into  the  understanding,  and  at  tlie  same  time 
into  the  will,  are  appropriated  to  man,  but  not  those  which  are  receiv- 
ed in  the  understanding  alone,  n.  9009,  9069,  9071,  9129,  9182,  9386, 
9393,  10,076,  10,109,  10,110.  That  those  things  become  of  the  life 
of  man,  which  are  received  in  the  will,  and  thence  in  the  understand- 
ing, n.  8911,  9069,  9071,  10,076,  10,109,  10,110.  Every  man  also 
is  loved  and  esteemed  by  others  according  to  the  good  of  his  will 
and  thence  of  his  understanding ;  for  he  who  wills  well  and  under- 
stands well,  is  loved  and  esteemed,  and  he  who  understands  well 
and  does  not  will  well,  is  rejected  and  regarded  as  vile,  n.  8911, 
10,070.  Th.-'.t  man  after  death  remains  such  as  his  will  and  its  un 
derstanding  are,  n.  9069,  9071,  9386, 10,153.  And  that  those  things 
which  are  of  the  understanding,  and  not  at  the  same  time  of  the  will, 
then  vanish,  because  they  are  not  in  the  spirit  of  man,  n.  9282 ;  or, 
which  amounts  to  the  same,  that  man  after  death  remains  as  his  love 
and  its  foith  are,  or  as  his  good  and  its  truth  are ;  and  that  the 
things  which  are  of  faith  and  not  at  the  same  time  of  love,  or  the 
things  which  are  of  truth  and  not  at  the  same  time  of  good,  vanish, 
inasmuch  as  they  are  not  in  the  man,  consequently  not  of  the  man, 
n.  553,  2364,  10,153.  That  man  is  capable  of  comprehending  with 
[he  understanding  what  he  does  not  practise  from  the  will,  or  that 
tie  may  understand  what  he  does  not  will,  because  it  is  against  his 
love,  n.  3539. 

That  the  will  and  the  understanding  constitute  one  mind,  n.  35, 
3623,  5832,  10,122.  That  those  two  faculties  of  life  ought  to  act  in 
unity,  in  order  to  mean's  being  man,  n.  3623,  4832, 5969, 9300.  How 
perverted  a  state  they  are  in,  whose  understanding  and  will  do  not 
act  in  unity,  n.  9075.  That  such  is  the  state  of  hj'pocrites,  of  the 
deceitful,  of  flatterers,  and  of  simulators,  n.  4326,  3573,  4799, 
8250.  That  the  will  and  the  understanding  are  reduced  to  one  in 
another  life,  and  that  there  it  is  not  allowable  to  have  a  divided  mind, 
n.  8250. 

That  every  doctrinal  of  the  church  has  ideas  peculiar  to  itself, 
by  which  its  quality  is  perceived,  n.  3310.  That  the  understanding 
of  the  doctrinal  is  according  to  those  ideas,  and  that  without  an  in- 
tellectual idea,  man  would  only  have  an  idea  of  words,  and  none  of 
things,  n.  3825.  That  the  ideas  of  the  understanding  extend  them- 
selves widely  into  the  societies  of  spirits  and  angels  round  about,  n. 
r3598,  6600  to  6605,  6609,  6613.  That  the  ideas  of  man's  under- 
standing are  opened  in  another  life,  and  appear  to  the  life  in  their 
true  qualitv,  n.  1809,  3310,  5510.  Of  what  quality  the  ideas  of 
some  appear,  n.  6201,  8885. 

That  all  will  of  good  and  understanding  of  truth  is  from  the  Lord, 
but  not  so  the  understanding  of  truth  separate  from  the  will  of  good, 
n.  1831,  3514,  5483,  5649,  6027,  8685,  8701,  10,153.  That  it  is  the 
understanding  which  is  enlightened  by  the  Lord,  n.  6222,  660S. 
10,659.  That  the  Lord  grants  to  those  who  are  enlightened,  to  see 
and  understand  truth,  n.  9382,  10,659.  That  the  enlightening  of  the 
understanding  is  various,  according  to  the  states  of  man's  life,  n. 
5221,  7012,  7233.    That  the  understanding  is  enlightened  in  pro 

31 


35 


ON  THE  NEW  JEKUSALEM 


portion  as  man  receives  trutli  in  the  will,  that  is,  in  proportion  as  he 
wills  to  act  according  thereto,  n.  3619.  That  they  have  their  under- 
standing enlightened,  who  read  the  Word  from  the  love  of  trutli  and 
from  the  love  of  the  uses  of  life,  but  not  they  who  read  it  from  the 
love  of  fame,  honor,  or  gain,  n.  9382,  10,548,  10,549, 10,550.  That 
illustration  is  an  actual  elevation  of  the  mind  into  the  light  of  heaven, 
n.  10,330  ;  from  experience,  n.  1526,  6608.  That  light  from  heaven 
is  illufstration  to  the  understanding,  as  light  from  the  world  is  to  the 
sight,  n.  1524,  5114,  6608,  9128.  That  the  hght  of  heaven  is  Divine 
Truth,  from  which  is  derived  all  wisdom  and  intelligence,  n.  3195, 
3222,  5400,  8644,  9399,  9548,  9684.  That  it  is  the  understanding  of 
man  which  is  enlightened  by  that  light,  n.  1524,  3138,  3167,  4408, 
6608,  8707,  9126,  9399,  10,569. 

That  the  understanding  is  of  such  a  quality  as  are  the  truths  from 
good,  of  which  it  is  formed,  n.  10,064.  That  that  is  understanding 
which  is  formed  by  truths  from  good,  but  not  what  is  formed  by  falses 
from  evil,  n.  10,675.  That  understanding  consists  in  seeing  truths, 
the  causes  of  things,  their  connections,  and  consequences  in  regtilar 
order,  from  those  things  which  are  of  experience  and  science,  n.  6125. 
That  understanding  consists  in  seeing  and  perceiving  whether  a  thing 
be  true,  before  it  is  confirmed,  but  not  in  being  able  to  confirm  every 
thing,  n.  4741,  7012,  7680,  7950,  8521,  8780.  That  the  light  of  con- 
firmation without  a  previous  perception  of  truth,  is  natural  light, 
and  may  be  possessed  even  by  those  who  are  not  wise,  n.  8780.  That 
to  see  and  perceive  whether  a  thing  be  true  before  confirmation,  is 
only  given  with  those  who  are  affected  with  truth  for  the  sake  of 
truth,  consequently  who  are  in  spiritual  light,  n.  8780.  That  every 
tenet,  however  false,  may  be  confirmed,  even  so  as  to  appear  true, 
n.  2482,  2490,  5033,  6865,  7950. 

How  the  rational  is  conceived  and  born  with  man,  n.  2024,  2574, 
2557,  8030,  5126.  That  it  is  from  the  influx  of  the  light  of  heaven 
from  the  Lord  through  the  internal  man  into  knowledges  and  sci- 
ences, which  are  in  the  external,  and  an  elevation  thence,  n.  1895, 
1896,  1900,  1901,  1902.  That  the  rational  is  born  by  truths,  and 
not  by  falses  ;  consequently  according  to  the  quality  of  the  truths, 
such  is  the  rational,  n.  2094,  2524,  2557.  That  the  rational  is  opened 
and  formed  by  truths  from  good,  and  that  it  is  shut  and  destroyed 
by  falses  from  evil,  n.  3108,  5126.  That  a  man  is  not  rational  who 
is  ill  falses  from  evil ;  and  consequently  a  man  is  not  rational  from 
being  able  to  reason  upon  every  subject,  n.  1944. 

That  man  hardly  knows  how  to  distinguish  between  understanding 
and  will,  because  he  hardly  knows  how  to  distinguish  between  think- 
ing and  willing,  n.  9991. 

Many  more  things  concerning  the  will  and  understanding  may  be 
known  and  concluded  from  what  has  just  been  adduced  concerning 
good  and  truth,  provided  will  be  perceived  instead  of  good,  and  un- 
cterstanding  instead  of  truth,  for  the  will  is  of  good,  and  the  urder- 
etunding  is  of  truth. 


32 


AND  ITS  HEAVENLY  DOCTKIKE. 


36—39 


OF  THE  INTERNAL  AND  EXTERNAL  MAN. 

36  Man  is  so  created  as  to  be  in  tlie  spiritual  and  in  the 
natural  world  at  tlie  same  time.  The  spiritual  world  is  that 
which  is  the  abode  of  angels,  and  the  natural  world  is  that 
which  is  the  abode  of  men.  As  man  is  so  created,  he  is  en- 
dowed both  with  an  internal  and  an  external ;  that  by  means 
of  his  internal  he  maybe  present  in  the  spiritual  world,  and  by 
means  of  his  external,  in  the  natural  world.  His  internal  is 
what  is  called  the  internal  man,  and  his  external  is  what  is 
called  the  external  man. 

37.  Every  man  is  possessed  of  both  an  internal  and  an  ex- 
ternal ;  but  these  widely  difier  with  the  good  and  the  evil. 
With  the  good,  the  internal  is  in  heaven,  and  in  its  light,  and 
the  external  is  in  the  world,  and  in  its  light ;  and,  with  them, 
this  latter  light  is  illuminated  by  the  light  of  heaven,  so  that 
their  internal  and  external  act  in  unity,  or  form  a  one,  like 
cause  and  effect,  or  like  what  is  prior  and  what  is  posterior. 
But,  with  the  evil,  the  internal  is  in  the  world,  and  in  its  light ; 
as  is  also  the  external ;  for  which  reason  they  see  nothing  from 
the  light  of  heaven,  but  only  from  the  liglit  of  the  Avorld,  which 
they  call  the  light  of  nature.  Hence  it  is  that,  to  them,  the 
things  of  heaven  are  immersed  in  darkness,  whilst  the  things  of 
the  world  appear  in  light.  Hence  it  is  manifest,  that  the  good 
have  both  an  internal  and  an  external  man,  but  that  the  evil 
have  not  an  internal  man,  but  only  an  external. 

38.  The  internal  man  is  called  the  Spiritual  Man,  because 
it  is  in  the  light  of  heaven,  which  light  is  spiritual  :  and  the 
external  man  is  called  the  Natdkal  Man,  because  it  is  in  the 
light  of  the  world,  which  light  is  natural.  The  man  whose  in- 
ternal is  in  the  light  of  heaven,  and  whose  external  is  in  the 
light  of  the  world,  is  a  spiritual  man  as  to  both  ;  but  the  man 
whose  internal  is  not  in  the  light  of  heaven,  but  only  in  the 
light  of  the  world,  in  which  is  his  external  also,  is  a  natural 
man  as  to  both.  The  spii-itual  man  is  said  in  the  Word  to  be 
ALIVE,  but  the  natural  man  to  be  dead. 

39.  The  man  whose  internal  is  in  the  light  of  heaven,  and 
his  external  in  the  light  of  the  world,  thinks  both  spiritually 
and  naturally ;  but  when  he  thinks  naturally,  his  spiritual 
thought  flows  into  his  natural  thought,  and  is  there  perceived. 
But  the  man  who  has  both  his  internal  and  external  in  the  light 
of  the  world,  does  not  think  spiritually,  but  materially  :  for  he 
thinks  from  such  things  as  are  within  nature  as  it  belongs  to 
the  world,  all  which  are  material.  To  think  spiritually,  is  to 
think  of  things  as  they  essentially  are,  to  see  truths  in  the 
light  of  truth,  and  to  perceive  goods  from  the  love  of  good  ; 
also,  to  see  the  qualities  of  things,  and  to  perceive  their  affec- 
tions, abstractedlv  from  matter.    But  to  think  materially  of 

^3^      "  33 


40—43 


ON  THE  NEW  JERUSALEM 


tilings,  is  to  tliinlv,  to  see,  and  perceive  tliem  together  with 
matter,  and  in  matter,  tlms  in  a  gross  and  obscure  inanner  re- 
spectively. 

40.  The  internal  spiritual  man,  simply  considered,  is  an 
angel  of  heaven  ;  and  during  his  life  in  the  body,  although, 
not  conscious  of  the  fact,  is  also  in  society  M"ith  angels,  amongst 
whom,  he  is  introduced  after  his  separation  from  the  body.  But 
the  merely  natural  man,  as  to  his  internal  or  soul,  is  a  spirit, 
but  not  an  angel :  he  also,  during  his  life  in  the  body,  is  in 
society  with  spirits,  but  with  those  who  arc  in  hell  ;  and  amongst 
these  he  is  introduced  after  his  separation  from  the  body. 

41.  The  interiors  of  the  mind  of  those  who  are  spiritual 
men,  are  also  actually  elevated  towards  heaven,  for  heaven  is 
the  primary  object  of  their  regard  ;  but  with  those  who  are 
merely  natural,  the  interiors  are  directed  towards  the  world, 
because  this  is  the  primary  object  of  regard  with  them.  Indeed, 
the  interiors  of  every  man's  mind  are  directed  towards  that 
which  he  loves  supremely ;  and  his  exteriors  take  the  same  di- 
rection. 

42.  They  who  entertain  only  a  general  idea  concerning  the 
internal  and  external  man,  believe  that  it  is  the  internal  man 
which  thinks  and  wills,  and  that  it  is  the  external  which  speaks 
and  acts  ;  because  to  think  and  to  will  relate  to  what  is  internal, 
and  to  speak  and  act  to  what  is  external.  But  it  is  to  be  ob- 
served, that,  when  man  thinks  intelligently,  and  wills  wisely, 
he  thinks  and  wills  from  a  spiritual  internal;  but  when  he  does 
not  thus  think  and  will,  he  thinks  and  wills  from  a  natural 
internal.  Hence,  when  man  thinks  well  concerning  the  Lord, 
and  those  things  which  are  the  Lord's,  and  concerning  the 
neighbor,  and  the  things  which  are  the  neighbor's,  and  wills 
well  towards  them,  he  then  thinks  and  wills  from  a  spiritual 
internal,  because  from  the  faith  of  truth  and  from  the  love  ot 
good,  consequently,  from  heaven.  But  when  man  is  ill  atfected 
towards  them,  both  in  thought  and  in  will,  he  thinks  and  wills 
from  a  natui-al  internal,  because  from  the  faith  of  what  is  false 
and  the  love  of  what  is  evil,  consequently,  from  hell.  Li  short, 
so  far  as  man  is  principled  in  love  to  the  Lord,  he  is  in  the  spi- 
ritual internal,  whence  he  both  thinks  aiid  wills,  and  also  speaks 
and  acts ;  but  so  tar  as  he  is  in  the  love  of  self  and  in  the  love 
of  the  world,  lie  is  in  the  natural  internal,  from  which  he  thinks 
and  wills,  and  also  speaks  and  acts. 

43.  It  is  so  provided  and  ordered  by  the  Loi-d,  that  in  pro- 
portion as  man  thinks  and  wills  from  heaven,  his  internal  spi- 
ritual man  is  opened  and  formed  :  it  is  opened  into  heaven  even 
to  the  Lord  ;  and  it  is  formed  according  to  those  things  which 
belong  to  heaven.  But  on  the  contrary,  in  proportion  as  man 
docs  not  think  and  will  from  heaven,  but  from  the  world,  his 
internal  spiritual  man  is  closed,  and  his  external  is  ojiened  ;  and 

34 


AifD  ITS  HEAVENLY  DOCTKINE. 


44  i7 


il  is  opened  into  the  world,  and  is  formed  according  to  those 
things  which  belong  to  the  world. 

44.  They  who  have  the  internal  spiritual  man  opened  into 
heaven  to  the  Lord,  are  in  the  light  of  heaven,  and  in  illn- 
inination  from  the  Lord,  and  are  thence  in  intelligence  and 
wisdom ;  they  see  truth  in  the  light  of  truth,  and  perceive 
good  from  the  love  of  good.  But  thev  whose  internal  spiritual 
man  is  closed,  do  not  so  much  as  know  that  there  is  an  iutei'nal 
man  ;  much  less  do  tliey  know  what  the  internal  man  is  ;  neither 
do  they  believe  that  there  is  a  Divine  Being,  nor  that  there  is  a 
life  after  death;  consequently,  neither  do  they  believe  in  any 
thing  belonging  to  heaven  and  the  church.  And  since  sucli 
persons  are  only  in  the  light  of  the  world,  and  in  illumination 
tlience,  they  believe  in  nature  as  the  Divine  Being ;  they  see 
falsity  as  truth,  and  perceive  evil  as  good. 

45.  The  man  whose  internal  is  so  tar  external  that  he  be- 
lieves in  Tiothing  but  what  lie  can  see  with  his  eyes,  and  touch 
with  his  hands,  is  called  a  sensual  man.  The  sensual  man  is 
one  who  is  in  the  lowest  degree  natural  ;  and  he  is  in  fallacies 
concerning  all  things  belonging  to  faith  and  the  church. 

46.  The  internal  and  external  which  have  been  treated  of, 
are  the  internal  and  external  of  the  spirit  of  man  ;  his  body 
being  merely  an  additional  external,  within  which  the  former 
exist ;  for  the  body  does  nothing  of  itself,  but  is  solely  actuated 
by  the  spirit  which  is  in  it.  And  here  it  is  to  be  observed,  that 
the  spirit  of  man,  after  its  separation  froni  the  body,  thinks, 
and  wills,  and  s^ieaks,  and  acts,  as  it  did  when  in  the  bixly  : 
to  think  and  to  will  constitute  its  internal,  and  to  speak  and  to 
act,  its  external  :  concerning  which  see  the  work  On  Heaven 
AND  Hell,  n.  234  to  245,  205—272,  432,  444,  458—484 


FROM  THE  ARCANA  ClELESTIA. 

47.  Of  the  tnterncd  and  external  icith  man.  That  it  is  known  in 
the  Christian  world,  that  man  has  an  internal  and  an  external,  or  an 
internal  man  and  an  external  man  ;  but  that  it  is  little  known  wdat 
is  the  quaHty  of  the  one  and  of  the  other,  n.  1889,  1940.  That  the 
internal  man  is  spiritual,  and  the  external  is  natural,  n.  978,  1015, 
4459,  6309,  9701  to  9708.  How  the  internal  man,  which  is  spiritual, 
is  formed  after  the  image  of  heaven  ;  and  the  external,  which  is 
natural,  after  the  image  of  the  world  ;  and  that  man  was  therefore 
called  hy  the  ancients  a  microcosm,  n.  3628,  4523,  4524,  6057, 
6314,  9706,  10,156,  10,472.  That  thus  in  man  the  spiritual  and 
natural  worlds  are  conjoined,  n.  6057,  10,472.  That  consequently 
man  is  of  such  a  quality,  that  he  can  look  up  towards  heaven,  and 
down  towards  the  world,  n.  7001,  7604,  7607.  That  when  he  lodks 
upwards,  he  is  in  the  light  of  heaven  and  sees  thence  ;  but  wlien  lie 

35 


47 


ON  THE  NEW  JEETJSALEiM: 


looks  downwards,  he  is  in  tho  light  of  the  world  and  sees  thence,  n. 
3167,  10,13 1.  That  there  is  given  with  man  a  descent  from  the  spirit- 
ual world  into  the  natural,  n.  3702,  4042. 

That  tlio  internal  man,  which  is  spiritual,  and  the  external  man, 
which  i.-^  natural,  arc  altogether  distinct,  n.  1999,  2018,  3691,  4459. 
That  the  distinction  is  such  as  exists  between  cause  and  effect,  and 
betw  een  ]irior  and  posterior,  and  that  there  in  no  continuity,  n.  3691, 
4145,  ;yi4(i,  5711,  6275,6284,  6299,  6326,  6465,  8603, 10,076,  10,099, 
10,181.  Consequently  that  the  distinction  is  like  that  between  hea- 
ven and  the  wf>rld,  or  between  what  is  spiritual  and  what  is  natural, 
n.  4292,  5l;)2,  S610.  That  the  interiors  and  exteriors  of  man  are  not 
continudus,  but  distinct  according  to  degrees,  each  degree  having 
its  own  termination,  n.  3691,  4145,  5114,  6326,  6465,  8603,  10,099. 
That  he  who  does  not  perceive  the  distinctions  of  the  interiors  and 
exteriors  of  man  according  to  degrees, and  understands  not  the  quality 
cf  tiiosc  decrees,  cannot  comprehend  the  internal  and  external  of  man, 
n.  5146,  6465,  10,099,  10,181.  That  the  things  of  a  superior  degree 
are  moi'c  perfect  than  those  of  an  inferior  degree,  n.  3405.  That 
there  are  tlu-ee  degrees  in  man  answering  to  the  three  heavens,  n. 
41 54.  That  the  exteriors  are  more  remote  from  the  Divine  with  man, 
and  tliat  tlicrefore  they  are  respectively  obscure,  and  of  a  common 
or  general  nature,  n.  6451.  And  that  they  are  also  respectively  not 
in  or(]cr,  n.  !•'.!(),  3855.  That  the  interioi-s  are  more  perfect,  as  being 
nearer  to  the  Divine,  n.  5146,  5147.  Tiiat  in  the  internal  there  are 
thousands  anil  tlmusands  of  things,  which  in  the  external  appear  as 
one  general  lliiiiij-,  n.  5707.  That  consequently,  thought  and  per 
ception  is  clearer  in  proportion  as  it  is  interior,  n.  5920.  That  hence 
it  follows,  that  m.au  ought  to  be  in  internals,  n.  1175,  4464. 

That  the  interiors  of  the  mind,  with  the  man  who  is  in  love  and 
charitv,  arc  actually  elevated  by  the  Lord,  and  that  otherwise  they 
would"  ln,.k  (hnvnw'ards,  n.  6952,  6954,  10,330.  That  influx  and  illus- 
tration from  heaven  with  man,  is  an  actual  elevation  of  the  interiors 
by  the  Dord,  n.  7sl6,  10,330.  That  man  is  elevated  when  he  ad- 
vances 1o  sjiiritual  things,  n.  2922.  That  in  proportion  as  man  is 
elevated  li-oni  externals  towards  interiors,  in  the  same  proportion  he 
comes  into  light,  consequently  into  intelligence;  and  that  this  is 
what  is  meant  by  being  withdrawn  from  sensual  things,  accoixling  to 
the  saying  of  the  ancients,  n.  6183,  6313.  That  elevation  from  tho 
ext(M-nal  to  the  interiors,  is  like  that  from  mist  into  light,  n.  4958. 

Tiiat  inllux  IVom  the  Lord  is  through  the  internal  man  into  the 
external,  n.  1910,  5119.  That  interiors  can  flow  into  exteriors,  but 
not  the  contrary;  consequently  that  influx  is  spiritual  and  not  phy- 
si(;:d, — fi'om  tin;  spiritual  man  into  the  natural,  and  not  from  the 
natural  man  int.)  the  spiritual,  n.  3219,  5119,  5259,  5427,  5428,  5477, 
6322,  !il  1(1,  91  n .  That  the  Lord  from  the  internal,  wherein  all  is 
peac(;,  governs  the  (sxternals,  wherein  all  is  confusion,  n.  5396. 

That  the  internal  can  see  all  things  in  the  external,  but  not  the 
contrary,  n.  1914,1953,5427,5428,  5477.  That  when  man  lives 
in  the  world,  he  thinks  from  the  internal  in  the  external,  consequently 
that  his  spiritual  thought  flows  into  his  natural,  and  there  subsists 
naturally,  n.  3(j79.  That  when  man  thinks  well,  it  is  from  the  inter- 
nal or  spiritual  in  the  external  or  natural,  n.  9704,  9705,  9707  That 
36 


AND  ITS  nEAVKl-TLY  DOCTKINE. 


47 


the  external  man  thinks  and  wills  according  to  conjunction  with  the 
internal,  n.  9702,  9703.  That  there  is  an  interior  and  an  exterior 
thought;  the  qua'itv  of  the  one  and  the  other,  n.  251;"),  2552,  5127, 
5141,  516S,  G007.  That  the  thought  and  affection  in  the  internal  is 
not  perceived  by  man  during  his  life  in  the  world,  but  only  that 
which  is  in  the  external  derived  therefrom,  n.  10,236,  10,240.  But 
tliat  in  another  life  externals  are  taken  away,  and  man  is  then  let 
into  his  own  internals,  n.  8870.  That  it  then  becomes  manifest  wliat 
is  the  quality  of  his  internals,  n.  1806,  1807. 

That  the  internal  produces  the  external,  n.  994,  995.  And  that 
the  internal  then  invests  itself  with  such  things  as  enable  it  to  pro- 
duce its  effects  in  the  external,  n.  627.5,  6284,  6299.  And  by  which 
it  may  live  in  the  external,  n.  1175,  6275.  That  the  Lord  conjoins 
the  internal  or  spiritual  man  to  the  external  or  natural  man,  when 
He  regenerates  him,  n.  1577,  1594,  1904,  1999.  That  the  external 
or  natural  man  is  then  reduced  into  order  through  the  internal  or 
spiritual  man,  and  that  it  is  brought  into  subordination,  n.  9708. 

That  the  external  must  be  subordinate  and  subject  to  the  internal, 
n.  5077,  5125,  5128,  5786,  5947,  10,272.  That  the  external  is  so 
created,  that  it  may  serve  the  internal,  n.  5947.  That  the  internal 
must  be  lord  [or  master],  and  the  external  its  minister,  and  in  a 
certain  respect  its  servant,  n.  10,471. 

That  the  external  ought  to  be  in  correspondence  with  the  internal, 
that  there  may  be  conjunction,  n.  5427,  5428,  5477.  AYhat  the 
quality  of  the  external  is  when  it  corresponds  with  the  internal,  and 
what  when  it  does  not  correspond,  n.  3493,  5422,  5423,  5427,  5428, 
5477,  5512.  That  in  the  external  man  there  are  things  which  cor- 
respond and  agree  with  the  internal,  and  that  there  are  things  which 
do  not  correspond  and  agree,  n.  1563,  1568. 

That  the  external  takes  its  quality  from  the  internal,  n.  9912, 
9921,  9922.  How  great  the  beauty  of  the  external  man  is,  when  it 
is  conjoined  with  the  internal,  n.  1590.  And  how  great  its  deformity 
is,  when  not  conjoined  therewith,  n.  1598.  That  love  to  the  Lord, 
and  charity  towards  the  neighbor,  conjoin  the  external  man  with  the 
internal,  n.  1594.  That,  unless  the  internal  man  be  conjoined  with 
the  external,  there  is  no  fructification,  n.  3987. 

That  the  interiors  successively  tlow  into  the  exteriors,  even  into  the 
extreme  or  ultimate,  and  that  thev  there  exist  and  subsist  together, 
n.  634,  6239,  9216,  9217.  That  they  not  only  flow  in  successively, 
but  also  exist  in  the  ultimate  in  a  simultaneous  form,  and  in  what 
order,  n.  5897,  6451,  8603,  10,099.  That  all  the  interiors  are  held  in 
connection  from  the  first,  by  means  of  the  ultimate,  n.  9828.  That 
thence  also  in  the  ultimates  are  strength  and  power,  n.  9836.  And 
that  therefore  responses  and  revelations  were  made  from  the  ulti- 
mates, n.  9905,  10,548.  That  thence  also  the  ultimate  is  holy  above 
the  interiors,  n.  9824.  That  hence  also  in  the  Word,  first  and  last 
signify  all  and  every  particular,  consequently  the  whole,  n.  10,044, 
10,329,  10,335. 

That  the  internal  man  is  open  to  him  who  is  in  Divine  order,  but 
shut  to  him  who  is  not  in  Divine  order,  n  8513.  That  there  is  no 
conjunction  of  heaven  with  the  external  man  without  the  internal, 
n.  9380.    That  evils  and  the  falses  of  evil  shut  the  internal  man,  and 

37 


47,  48 


■ON  THE  NKW  JERUSALEM 


cause  man  to  be  only  in  externals,  n.  1587,  10,492.  Especial.y  evila 
from  the  love  of  self,  n.  1594.  That  the  interiors  are  shut  even  to 
th(^  sensual,  \vhich  is  the  ultimate,  if  the  Divine  be  denied,  n.  6564. 
"riiiii  with  tlie  intelligent  and  learned  of  the  world,  who  from  the 
si  ii'iii  i  s  coiirirni  themselves  against  the  things  of  heaven  and  the 
church,  the  internal  is  shut  more  than  with  the  simple,  n.  10,492. 

Inasnnich  as  the  internal  man  is  in  the  light  of  heaven,  and  the 
external  in  the  liglit  of  the  world,  that  therefore  they  who  are  in  the 
external  without  the  internal,  that  is,  they  with  whom  the  internal 
is  shut,  do  not  care  for  the  internal  things  of  heaven  and  the  church, 
n.  4464,  4946.  That  in  another  life  they  cannot  at  all  endure  internal 
things,  n.  10,694,  10,701,  10,707.  That  they  believe  nothing,  n. 
10,396,  10,400,  10,411,  10,429.  That  they  love  themselves  and  the 
world  above  all  things,  n.  10,407,  10,412,  10,422.  That  their  in- 
tiM-iors,  or  the  things  which  are  of  their  thought  and  affection,  are 
vile,  tilthv,  and  profane,  however  they  may  appear  in  externals,  n. 
1 1  '^-i,  7n'l(;,9705,  9707.  That  the  ideas  of  their  thought  are  material, 
;uii|  iiot  at  all  spiritual,  n.  10,582.  The  quality  further  described  of 
tlins!'  whose  internal,  that  looks  heavenward,  is  shut,  n.  4459,  9709, 
ll),-2s4,  10,429,  10,472,  10,492,  10,602,  10,682. 

That  so  far  as  tlie  internal,  which  is  spiritual,  is  opened,  so  far 
truths  and  goods  are  multiplied ;  and  that  so  far  as  the  internal,  which 
is  spiritual,  is  shut,  so  far  truths  and  goods  vanish,  n.  4099.  That 
the  church  is  in  the  internal  spiritual  man,  inasmuch  as  that  is  in 
heaven,  and  not  in  the  external  without  it,  n.  10,698.  Consequently 
that  the  external  church  with  man  is  nothing  without  the  internal 
church,  n.  1795.  That  external  worship  without  internal  worship  is 
no  worship,  n.  1094,  1175.  Concerning  those  who  are  in  the  inter- 
nal of  the  church,  of  worship,  and  of  the  AVord  ;  of  those  who  are  in 
the  external  wherein  is  the  internal ;  and  of  those  who  are  in  the 
exti'rnal  without  the  internal,  n.  10,682.  That  the  external  without 
th.-  internal  is  hard,  n.  10,682. 

That  the  merely  natural  man  is  in  hell,  unless  he  be  made  spiritual 
by  reireneration,  n.  10,156.  That  all,  who  are  in  the  external,  with- 
out the  internal,  or  with  whom  the  spiritual  internal  is  shut,  are  in 
hell,  n.  9128,  10,483,  10,489. 

That  the  interiors  of  man  are  actually  turned  according  to  hia 
loves,  n.  10,702.  Iliat  in  all  and  every  particular  there  must  be  au 
internal  and  an  external,  in  order  to  its  subsistence,  n.  9473. 

That  aliovo  and  high,  in  the  Word,  signifies  internal,  n.  1725, 
2148,  421(1,  4511!».  Consequently  that  in  the  Word  superior  is  in- 
terinr,  and  inferior  is  exterior,  n.  3084. 

4S.  <tj  llii'  iiiilurnl  and  the  spiritual  [principles'].  How  perverse 
it  is,  in  till'  woiM  at  this  day,  to  attribute  so  much  to  nature,  and  so 
httl  '  1  1  the  Divine,  n.  .■;4S3.  Why  it  is  so,  n.  5116.  When  never- 
thelos  all  and  rvcry  jiarticular  in  nature  not  only  received  its  ex- 
istence,but  likewise  continually  subsists  from  the  Divine,  and  through 
the  spiritual  world,  n.  775,  8211.  That  Divine,  celestial,  and  spi- 
ritual things  terminate  in  nature,  n.  4240,  4939.  That  nature  is  the 
ultimate  plane  whereon  they  stand,  n.  4240,  5051,  6275,6284,6299, 
9216.  That  celestial,  spiritual,  and  natural  things  follow  and  succeed 
each  other  in  order ;  so  do  Divine  things  with  them,  inasmuch  as 
38 


AND  ITS  nEAVEXLY  DOCTRINE. 


48 


they  are  from  the  Divine,  n.  880,  4938,  -4939,  9092,  10,005,  10,017, 
10,068.  That  celestial  things  are  the  head,  spiritual  things  the  body, 
and  natural  things  the  feet,  n.  4938,  4939.  That  they  also  tlow  in 
an  order  siniilar  to  that  wherein  they  follow  and  succeed  each  other, 
n.  4938,  4939.  That  the  good  of  the  inmost  or  third  heaven  is  called 
celestial,  the  good  of  the  middle  or  second  heaven  is  called  spiritual, 
and  the  good  of  the  ultimate  or  tirst  heaven  is  called  spiritual 
natural,  whence  it  may  be  known  what  is  the  celestial,  spiritual,  an  d 
miturai,  n.  4279,  428G,  4938,  4939,  9992, 10,005,  10,017,10,068  ;  and 
in  the  work  On  Heavex  and  Hell,  n.  20  to  28,  aad  29  to  40. 

That  all  things  of  the  natural  world  are  from  the  Divine  through 
the  spiritual  world,  n.  5013.  Consequently  that  there  is  a  spiritual 
principle  in  every  thing  natural,  just  as  the  efficient  cause  is  in  the 
cti'ect,  n.  3562,  5711 ;  or  as  elFort  is  in  motion,  n.  5173,  and  as  the 
internal  is  in  the  external,  n.  3562,  5711,  5326.  And  since  the  cause 
is  the  essential  in  the  effect,  as  effort  is  in  motion,  and  the  internal 
in  the  external ;  hence  it  follows,  that  the  spiritual,  and  consequent- 
ly the  Divine,  is  the  very  essential  in  the  natural,  n.  2987  to  3002, 
9701  to  9709.  That  spiritual  things  are  fixed  and  manifested  in 
what  is  natural,  and  that  the  things  manifested  are  representatives 
and  correspondences,  n.  1632,  2987  to  3002.  That  hence  all  nature 
is  a  theatre  representative  of  the  spiritual  world,  that  is,  of  heaven, 
n.  2758,  2999,  3000,  4939,  8848,  9280.  That  all  things  in  nature  are 
disposed  in  order  and  series  according  to  ends,  n.  4104.  That  this 
is  from  the  spiritual  world,  or  from  heaven,  because  ends,  which  are 
uses,  reign  there,  n.  454,  696,  1103,  3645,  4054, 7038.  That  man  is 
so  created  that  Divine  things  descending  according  to  order  into 
nature,  may  be  perceived  in  him,  n.  3702. 

That  with  every  man,  wlio  is  in  Divine  Order,  there  is  an  internal 
and  an  external,  his  internal  is  called  the  spiritual,  or  the  spiritual 
man,  and  his  external  is  called  the  natural,  or  the  natural  man,  n. 
978,  1015,  4459,  6309,  9701  to  9709.  That  the  spiritual  man  is  in 
the  light  of  heaven,  and  the  natural  man  in  the  light  of  the  world, 
n.  5965.  That  the  natural  man  can  discern  nothing  from  himself, 
but  from  the  spiritual,  n.  5286.  That  the  natural  is  like  a  face  in 
which  the  interiors  see  themselves,  and  that  thus  man  thinks,  n.  5165. 
That  the  spiritual  man  thinks  in  the  natural,  consequently  naturally, 
so  far  as  he  comes  to  the  sensual  perception  of  the  latter,  n.  3679, 
5165,  6284,  6299.  That  the  natural  is  the  plane,  in  whieli  the  spirit- 
ual terminates,  n.  5651,  6275,  6284,  6299,  9216.  That  the  spiritual 
sees  nothing,  unless  the  natural  be  in  correspondence,  n.  3493,  3620, 
3623.  That  the  spiritual  or  internal  man  can  see  what  is  transact- 
ing in  the  natural  or  external,  but  not  the  contrary,  because  the 
sp'ritual  flows  into  the  natural,  and  not  the  natural  into  the  spiritual, 
»  3219,  4667,  5119,  5259,  5427,  5428,  5477,  6322,9110,  9111.  That 
the  natural  man  from  his  own  light,  which  is  called  the  light  [lumen] 
of  nature,  knows  nothing  concerning  God,  nor  concerning  heaven, 
nor  concerning  a  life  after  death  ;  neither  does  he  believe,  if  he  hears 
of  such  things,  unless  spiritual  light,  which  is  light  from  heaveti, 
flows  into  that  natural  light  [li'„ii'^,i],  n.  8444. 

That  the  natural  man  of  himself,  by  birth,  is  opposite  to  the  spirit- 
ual man,  n.  1-913,  3928.    That  therefore  as  long  as  they  are  in  <>p- 

39 


49 


ON  THE  NEW  JEKUSALEM 


position  to  each  other,  man  feels  it  grievous  to  think  of  spiritual 
and  celestial  things,  but  delightsome  to  think  of  natural  and  cor- 
poreal tilings,  n.  4096.  That  he  utterly  nauseates  the  things  of 
heaven,  and  even  the  bare  mention  of  any  thing  spiritual, — from  ex- 
perience, n.  5006,  9109.  That  merely  natural  men  regard  spiritual 
good  and  truth  as  a  sei'vant,  n.  5013,  5025.  When  nevertheless  the 
natural  man  ought  to  be  subordinate  to  the  spiritual  man,  and  serve 
him,  n.  3019,  5168.  The  spiritual  man  is  said  to  serve  the  natural, 
when  the  latter  from  the  intellectual  principle  seeks  arguments  to  con- 
firm the  objects  of  his  concupiscence,  particularly  from  the  Word, 
n.  3019,  5013,  5025,  5168.  In  what  manner  merely  natural  mer 
appear  in  another  life,  and  what  is  the  quality  of  their  state  and  lot 
there,  n.  4630,  4633,  4940  to  4951,  5032,  5571. 

That  the  truths,  which  are  in  the  natural  man,  are  called  scien- 
tifics  and  knowledges,  n.  3293.  That  the  imagination  of  the  natural 
man,  when  viewed  in  himself,  is  material,  and  that  his  affections  ai-e 
like  those  of  beasts,  n.  3020.  But  that  there  is  a  genuine  thinking 
and  imaginative  principle  from  the  internal  or  spiritual  man,  when 
the  natural  man  sees,  acts,  and  lives  therefrom,  n.  3493,  5422,  5423, 
5427,  5428,  5477,  5512. 

That  the  things  which  are  in  the  natural  man,  respectively  to 
those  which  are  in  the  spiritual  man,  are  common  [or  general],  n. 
3513,  5707  ;  and  consequently  obscure,  n.  6686. 

That  there  is  an  intei-ior  and  an  exterior  natural  with  man,  n 
3293,  3294,  3793,  5118,  5126,  5497,  5649.  That  there  is  also  a  me- 
dium between  them,  n.  4570,  9216.  That  the  discharges  [exonera- 
tiones]  of  the  spiritual  man  are  made  into  the  natural,  and  by  it,  n. 
9572. 

That  they  who  do  good  merely  from  a  natural  disposition,  and 
not  from  religion,  are  not  received  in  heaven,  n.  8002,  8772. 

49.  Of  the  light  of  heaven  in  which  the  spiritual  moM  is.  Taat 
there  is  great  light  in  the  heavens,  n.  1117,  1521,  15.33,  1619  to 
1632.  That  the  light  in  the  heavens  exceeds  the  meridian  light  on 
earth  by  many  degrees,  n.  1117,  1521,  4527,  5400,  8644.  That  tnat 
light  has  been  often  seen  by  me,  n.  1522,  4527,  7174.  That  the 
light  which  the  angels  of  the  inmost  or  third  heaven  enjoy  is  as  the 
light  from  the  sun,  but  the  light  which  the  angels  of  the  second  hea- 
ven enjoy  is  as  the  light  from  the  moon,  n.  1.529,  1530.  That  the 
light  in  the  inmost  heaven  is  of  a  flame  color,  but  in  the  second  hea- 
ven it  is  white,  n.  9570. 

That  all  light  in  the  heavens  is  from  the  Lord  as  a  sun,  n.  liJO-^, 
1521,  3195,  3341,  3636,  3643,  4415,  9548,  9684,  10,809.  That  me 
Lord  is  the  sim  of  the  angelic  heaven,  and  that  his  Divine  Love  is 
that  sun,  n.  1521,  1529,  1530,  1531,  1837,  4-321,  4090,  7078,  /171, 
7173.  That  the  Divine  Truth  proceeding  from  the  Lord  in  the  hea- 
vens appears  as  light,  and  constitutes  all  the  light  of  heaven ;  and 
that  consequently  that  light  is  spiritual  light,  n.  3195,  3322,  5400, 
8644,  9399,  9548,  9684.  "That  therefore  the  Lord  in  the  Word  is 
called  light,  n.  3195.  That,  inasmuch  as  that  light  is  the  Divine 
Truth,  there  is  in  it  Divine  Wisdom  and  intelligence,  n.  3395,  3485, 
3636,  3643,  3993,  4302,  4413,  4415,  9548,  9684.  In  what  manner 
light  from  the  liOrd  flows  into  the  neavens,  illustrated  by  the  circles 
40 


AND  rrS  ULAVENI.Y  doctkink. 


49 


of  rays  round  the  sun,  n.  9407  Tlia  the  Lord  is  a  sun  to  the  hea- 
vens, and  that  from  Him  is  all  the  ligiit  tliere,  may  be  seen  in  the 
work  On  Heaven:  and  He.l,  u.  116  to  125.  And  that  the  light  from 
that  sun  is  the  Divine  Truth,  and  the  heat  from  it  the  Divine  Good 
of  Divine  Love,  n.  126  to  140. 

That  the  light  of  heaven  illuminates  both  the  sight  and  understand- 
ing of  angels  and  spirits,  n.  2776,  3138.  That  the  light  there  is  ac- 
cording to  their  understanding  and  wisdom,  n.  1524,  3339.  Proved 
from  the  Word,  n.  1529, 1530.  That  there  are  as  many  diftercnces  of 
light  in  the  heavens  as  there  ai"e  angelic  societies,  n.  4414.  Inasmuch 
as  there  are  perpetual  varieties  in  the  heavens  with  respect  to  good  and 
truth,  so  likewise  there  are  with  respect  to  wisdom  and  intelligence, 
n.  684,  690,  3241,  3744,  3745,  5598,  7236,  7833,  7836.  That  hcaven'.s 
being  in  light  and  heat  signifies  its  being  in  wisdom  and  in  love,  n. 
3643,  9399,  9401. 

That  the  light  of  heaven  illuminates  the  understanding  of  man.  n. 
1524,  3138,  3167,  4408,  6608,  8707,  9126,  9399,  10,569.  That 
man,  when  he  is  elevated  from  the  sensual  comes  into  a  milder  light 
[lume?^],  and  at  length  into  celestial  light  [lux],  n.  6313,  6315,  9407. 
That  there  is  elevation  into  the  light  of  heaven  when  man  comes  into 
intelligence,  n.  3190.  What  great  light  was  perceived,  when  I  have 
been  withdrawn  from  worldly  ideas,  n.  1526,  6608.  That  the  sight 
of  the  internal  man  is  in  the  light  of  heaven,  and  that  by  reason 
thereof  man  is  able  to  think  anal3^tically  and  rationally,  n.  1532.  That 
the  light  of  heaven  from  the  Lord  is  always  present  with  man,  but 
that  it  only  so  far  flows  in,  as  he  is  in  truths  from  good,  n.  406U,  4213. 
That  that  light  is  according  to  truth  from  good,  n.  3094.  That  truths 
shine  in  the  spiritual  world,  n.  5219.  That  spiritual  heat  and  spi- 
ritual light  make  the  true  life  of  man,  n.  6032. 

That  the  light  of  the  world  is  for  the  e.vternal  man,  and  the  light 
of  heaven  for  the  internal,  n.  3222,  3223,  3337.  That  the  light  of 
heaven  flows  into  natural  liglit  [lumoi'],  and  that  the  natural  man  is 
so  far  wise  as  he  receives  that  light,  n.  4302,  4408.  That  there  is  a 
correspondence  between  those  lights,  n.  3225.  That  the  things  which 
are  in  the  light  of  heaven  cannot  be  seen  from  the  light  of  the  world 
with  man,  wliich  is  called  his  natural  light  [lumoi];  but  the  things  in 
the  light  of  the  world  may  be  seen  from  the  light  of  heaven,  n.  9574. 
Whence  it  follows,  that  they  who  are  only  in  the  light  of  the  world, 
which  is  called  natural  light  [lumen],  do  not  perceive  those  things 
which  are  of  the  light  of  heaven,  n.  3108.  That  to  those  who  are  in 
falses  from  evil,  the  light  of  heaven  is  black,  n.  1783,  3337,  3413, 
4060,  6907,  8197.  That  the  light  of  the  world  shines  with  a  fiery 
redne^^s  [rutilet]  with  the  evil,  and  that  so  far  as  it  so  shines,  so  far 
the  things  which  are  of  the  light  of  heaven  are  dark  to  them,  n. 
6907.  That  the  light  of  the  world  does  not  appear  to  the  angels,  n. 
1521,  1783,  1880. 

That  in  the  heavens  all  light  is  from  the  Lord,  and  all  shade  from 
the  ignorance  and  proprium  of  the  angels  and  spirits ;  hence  the 
modiiicatious  and  variegations  of  light  and  shade,  which  are  colors 
there,  n.  3391.  Concerning  the  variegations  of  light  by  urim  and 
thummira,  n.  3862. 

That  the  light  of  those  who  are  in  faith  separate  from  charity  ia 

41 


60 


ON  'I  HE  NEW  JERUSALEM 


snowy,  and  that  it  is  like  the  light  of  winter,  n  3412,  3413.  Th:.t 
that  light  is  turned  into  mere  darkness  on  the  influx  of  light  from 
heaven,  n.  3412.  Of  the  light  of  those  who  are  in  a  persuasive  faith, 
and  in  a  life  of  evil,  n.  441(3.  Of  what  quality  the  light  appears  with 
those  wlio  are  in  intelligenee  from  proprium,  and  what  with  those 
who  are  in  intelligence  from  the  Lord,  n.  4419. 

That  there  is  light  [lumenl  in  the  hells,  but  not  real  \_fatuiim'\,  n. 
1528,  3940,  4213,  4418,  4531.  That  this  light  is  as  light  from  :i 
coal-fire,  n.  1528,  4418,  4531.  That  they  who  are  in  the  hells  ap- 
pear to  themselves  in  their  own  light  as  men,  but  in  the  light  of  hea- 
ven as  devils  and  monsters,  n.  4532,  4533,  4674,  5057,  5058,  6G05, 
G626.  That  all  things  in  the  light  of  heaven  appear  according  to 
their  true  quality,  n.  4674.  That  the  hells  are  said  to  be  in  black- 
ncf^s  and  darkness,  because  they  are  in  falses  from  evil,  n.  3340,  4418, 
4531.  That  darkness  signifies  falses,  and  blackness  the  false  of  evil, 
n.  1839,  1860,  7688,  7711. 

50.  Of  the  sensual  man,  ivlw  is  the  loivest  natural,  spoken  of  in 
the  doctrine  above,  n.  45.  That  the  sensual  [principle]  is  the  ultimate 
of  the  life  of  man,  adhering  to  and  inhering  in  his  corporeal  [part], 
n.  5077,  5767,  9212,  9216,  9331,  9730.  That  he  who  judges  and 
determines  every  thing  from  the  bodily  senses,  and  who  believes 
nothing  but  what  he  can  see  with  his  eyes  and  touch  with  his  hands, 
saying  that  these  are  real,  and  rejecting  all  things  else  as  not  real, 
is  a  sensual  man,  n.  5094,  7693.  That  such  a  man  thinks  in  ulti- 
mates,  and  not  interiorly  in  himself,  n.  5089,  5094,  6564,  7693. 
That  his  interiors  are  shut,  so  that  he  sees  nothing  of  truth  therein, 
n.  6564,  6844,  6845.  In  a  word,  that  he  is  in  gross  natural  light, 
and  of  course  perceives  nothing  which  is  from  the  light  of  heaven,  u. 
6201,  6310,  6564,  6844,  6845,  6598,  6612,  6614,  6622,  6624.  That 
consequently  he  is  interiorly  against  the  things  which  are  of  heaven 
and  the  church,  n.  6201,  6316,  6844,  6845,  6948,  6949.  That  the 
learned,  who  have  confirmed  themselves  against  the  truths  of  the 
church,  are  sensual,  n.  6316. 

That  sensual  men  reason  sharply  and  shrewdly,  because  their 
thought  is  so  near  their  speech  as  to  be  almost  in  it,  and  because 
they  place  all  intelligence  in  discourse  from  mere  memory,  n.  195, 
196,  5700,  10,236.  But  that  they  reason  from  the  fallacies  of  tho 
senses,  with  which  the  vulgar  are  captivated,  n.  5084, 6948,6949,  7693. 

That  sensual  men  are  more  crafty  and  malicious  than  others,  n. 
7693,  10,236.  That  the  avaricious,  adulterers,  the  voluptuous,  and 
the  deceitful,  are  in  an  especial  manner  sensual,  n.  6310.  That  their 
interiors  are  foul  and  filthy,  n.  6201.  That  by  means  thereof  they 
communicate  with  the  hells,  n.  6311.  That  they  who  are  in  the  hells 
are  sensual  in  proportion  to  the  depth  of  their  respective  situations 
therein,  n.  4623,  6311.  That  the  sphere  of  infernal  spirits  conjoins 
itself  with  man's  sensual  [principle]  behind  [a  tergo'],  n.  6312.  That 
tliey  who  reasoned  from  the  sensual  [principle],  and  thereby  against 
the  truths  of  faith,  were  called  by  the  ancients  serpents  of  the  tree 
of  science,  n.  195,  19G,  197,  6398,  6949,  10,313. 

The  sensual  [principle]  of  man,  and  the  sensual  man  himself,  ia 
fuither  described,  n.  10,236.    And  the  extension  of  the  sensua] 
[principle]  with  man,  n.  9731. 
42 


ANI>  ITS  HEAVENLY  DOCTKINE. 


51 


That  sensual  things  ought  to  be  in  the  last  place,  not  in  the  first ; 
and  that  with  a  wise  and  intelligent  man  they  are  in  the  last  place, 
and  subject  to  the  interiors ;  but  that  with  an  unwise  man  they  are 
in  the  first  place,  and  have  dominion ;  these  are  they  who  are 
properly  called  sensual,  n.  5077,  5125,  5128,  7645.  That  if  sensual 
things  are  in  the  last  place,  and  are  subject  to  the  interiors,  a  way 
is  opened  through  them  to  the  understanding,  and  truths  are  refinec 
by  a  kind  of  extraction,  n.  5580. 

'  That  the  sensual  things  of  man  stand  proximate  to  the  world, 
and  admit  things  that  flow  from  the  world,  and  as  it  were  sift  them, 
n.  972G.  That  the  external  or  natui'al  man  communicates  with  the 
world  by  means  of  those  s^isuals,  and  with  heaven  by  means  of 
rationals,  n.  4009.  That  thus  sensual  things  furnish  what  is  subser- 
vient to  the  interiors  of  man,  n.  5077,  5081.  Tiiat  there  are  sensual 
things  ministering  to  the  intellectual  part,  and  likewise  to  the  will 
part,  n.  5077. 

That  unless  the  thought  is  elevated  from  sensual  things,  man  pos- 
ae&ses  but  little  wisdom,  n.  5089.  That  a  wise  man  tliinks  above 
the  sensual  [principle],  n.  5089,  5094.  That  man,  when  his  thought 
is  elevated  above  sensual  things,  comes  into  a  clearer  liuht  llioneri], 
and  at  length  into  heavenly  hght  [lux],  n.  6183,  Golo.  G-Jl-"',  9407, 
9730,  9922.  That  elevation  above  sensual  things,  and  withdrawal 
from  them,  Avas  known  to  the  ancients,  n.  6313.  That  man  with  his 
spirit  may  see  the  things  which  are  in  the  spiritual  world,  if  he  can 
be  withdrawn  from  the  sensual  things  of  the  body,  and  elevated  by 
the  Lord  into  the  light  of  heaven,  n.  4022.  The  reason  is,  because 
the  body  has  no  perception,  but  the  spirit  in  the  body ;  and  so  far 
as  the  spirit  perceives  in  the  body,  so  far  is  the  perception  gross  and 
obscure,  consequently  in  darkness ;  but  so  far  as  not  in  tlie  body, 
so  far  is  the  perception  clear  and  in  the  light,  n.  4022,  6614,  6622. 

That  the  ultimate  of  the  understanding  is  the  sensual  scientitic 
[principle],  and  the  ultimate  of  the  will  the  sensual  pleasurable  [prin- 
ciple], concerning  which  see  n.  9996.  AVhat  is  the  difference  be- 
tween the  sensual  things  that  are  common  with  beasts,  and  those 
that  are  not  common  with  them,  n.  10,236.  That  there  are  sensual 
men  who  are  not  evil,  inasmuch  as  their  interiors  are  not  so  much 
closed ;  concerning  whose  state  in  another  life,  see  n.  6311. 

51.  Of '  sciences  and  knoulcdgcs,  by  which  the  inlrnud  spiritual 
mail  is  opened.  That  those  things  are  called  sc'il utilics,  which  are 
in  the  external  or  natural  man,  and  its  memory,  but  not  those  which 
are  in  the  internal  or  spiritual  man,  n.  3019,  3o20,  3293,  3309,4967, 
9918,  9922.  That  scientifics,  as  belonging  to  the  external  or  natu- 
ral man,  are  respectively  instruments  of  service,  inasmuch  as  the  ex- 
ternal or  natural  man  is  made  to  serve  the  internal  or  spiritual  man, 
just  as  the  world  is  made  to  be  subservient  to  heaven,  n.  5077, 
5125,  5128,  5786,  5947,  10,272,  10,471.  That  the  external  man  is 
respectively  the  w-orld,  because  the  laws  of  Divine  order  existing  in 
the  world  arc  inscribed  therein  ;  and  that  the  internal  man  is  respec- 
tivelv  heaven,  because  the  laws  of  Divine  order  existing  in  heaven 
are  inscribed  therein,  n.  4523,  4524,  5368,  6013,  6057,  9278,  9279, 
9283,  9709,  10,156,  10,472 ;  and  in  the  work  On  Heaven  and  Hei.l, 
n.  51  to  58. 

43 


51 


ON  THE  NEW  JERUSALEM 


Tl.at  there  are  some  scientifics  which  concern  nitiiral  things 
some  which  rehate  to  the  civil  state  and  hfe,  some  wliich  reUite  to  the 
moral  state  and  hfe,  and  some  which  relate  to  the  spiritual  state  and 
life,  n.  5934.  But  that,  for  distinction's  sake,  those  which  relate  to 
the  spiritual  state  and  life,  are  called  knowledges,  consisting  princi- 
pally of  doctrinals,  n.  9945. 

That  man  ought  to  be  imbued  with  sciences  and  knowledges,  since 
by  these  he  learns  to  think,  then  to  understand  what  is  true  and 
good,  n.  129,  1450,  1451,  1453,  1548,  1802.  That  scientifics  and 
knowledges  are  the  first  things,  ort  which  is  built  and  founded  the 
civil,  moral,  and  spiritual  life  of  man  ;  but  that  they  are  to  be  learned 
for  the  sake  of  the  use  of  life  as  their  ei^d,  n.  1489,  3310.  That  know- 
ledges open  the  way  to  the  internal  man,  and  then  conjoin  it  with 
the  external  according  to  uses,  n.  15G3,  1G16.  That  the  rational 
[jirinciple]  is  born  by  sciences  and  knowledges,  n.  1895,  1900,3086. 
Yet  not  by  sciences  and  knowledges  themselves,  but  by  the  aifec- 
tion  of  uses  from  them,  and  according  to  such  afiection,  n.  1895. 
That  the  internal  man  is  opened  and  successively  perfected  by 
sciences  and  knowledges,  provided  man  has  some  good  use  for  an 
end,  particularly  a  use  that  regards  eternal  life,  n.  3086.  That  in 
this  case,  spiritual  things  from  the  celestial  and  spiritual  man  meet 
the  scientifics  and  knowledges  which  are  in  the  natural  man,  and 
adopt  those  which  agree,  n.  1495.  That  uses  of  heavenly  life  are 
then  extracted,  refined,  and  elevated  by  the  Lord,  through  the  in- 
ternal man,  from  the  scientifics  and  knowledges  which  are  in  the 
mitural  man,  n.  1895,  1896,  1900,  1901,  1902,  5871,5874,  5901._  And 
that  the  scientifics  which  are  incongruous  and  adverse  are  rejected 
to  the  sides  and  exterminated,  n.  5871,  5886,  5889.  That  the  sight 
of  the  internal  man  calls  nothing  forth  from  the  scientifics  and  know- 
ledges of  the  external  man,  but  such  as  are  of  its  love,  n.  9394. 
That  scientifics  and  knowledges  are  disposed  in  fascicles  or  bundles 
[  fasciculaiim'},  and  conjoined  according  to  the  loves  which  intro- 
duced them,  n.  5811.  That  then,  in  the  sight  of  the  internal  man, 
those  wliich  are  of  the  love  are  in  the  middle  and  in  clearness,  but 
thn.sc  which  are  not  of  the  love  are  at  the  sides  and  in  obscurity,  n. 
6068,  6085.  That  scientifics  and  knowledges  with  man  are  succes- 
sively implanted  in  his  loves,  and  dwell  in  them,  n.  6325.  That  man 
would  be  born  into  every  science,  and  thereby  into  intelligence,  if 
he  were  born  into  love  to  the  Lord,  and  love  towards  the  neiglibor  ; 
but  since  he  is  born  into  the  love  of  self  and  the  world,  that  there- 
fore he  is  born  in  total  ignorance,  n.  6323,  6325.  That  science,  in- 
telligence, and  wisdom  are  the  sons  of  love  to  the  Lord  and  of  love 
towards  the  neighbor,  n.  1226,  2049,  2116. 

That  scientifics  and  knowledges,  inasmuch  as  they  are  of  the  ex- 
ternal or  natural  man,  are  in  the  light  of  the  world ;  but  truths, 
which  are  become  truths  of  love  and  faith,  and  have  thus  obtained 
life,  are  in  the  liglit  of  heaven,  n.  5212.  That  nevertheless  the  truths, 
which  have  thus" obtained  life,  are  comprehended  by  man  through 
natural  ideas,  n.  5510.  That  spiritual  infiux  is  through  the  interiial 
man  into  the  scientifics  and  knowledges  which  are  in  the  external, 
n.  1940,  8005.  That  scientifics  and  knowledges  are  the  receptaelesi 
and  as  it  were  the  vessels  of  the  truth  and  good  of  the  interna. 
44 


AND  ITS  HEAVENLY  DOCTRINE 


61 


man,  n.  1460,  1496,  3068,  5489,  6004,  6023,  6052.  6071,  6077,  7770, 
9922.  That  therefore  vessels  in  the  Word,  in  the  spiritual  sense, 
signifies  scientifics  and  knowledges,  n.  3068,  3069,  3079,  9394, 
9544,  9723,  9724.  That  scientifics  are  as  it  were  mirrors,  in 
which  the  truths  and  goods  of  the  internal  man  appear,  and  are 
perceived  as  in  an  image,  n.  5201.  That  those  truths  and  gooas 
are  together  in  scienti&s  as  in  their  ultimate,  n.  5373,  5874,  5886, 
5901,  6004,  6023,  6052,  6071,  6077.  That  scientifics,  as  being  in 
the  light  of  the  world,  are  perplexed  [vmplexa],  and  obscure,  respec- 
tively to  those  things  which  are  in  the  light  of  heaven  ;  consequently 
the  things  which  are  in  the  external  man  [are  likewise  perplexed 
and  obscure],  respectively  to  those  in  the  internal,  n.  2831.  For 
which  reason  also  by  what  is  perplexed  [imj^lcxzim]  in  the  Word  is 
signified  what  is  scientific,  n.  2831.  So  also  by  the  obscurity  of  a 
cloud,  n.  8443,  10,551. 

That  every  principle  is  to  be  drawn  from  truths  of  doctrine  derived 
from  the  Word,  which  are  first  to  be  acknowledged,  and  that  then  it 
is  allowable  to  consult  scientifics  in  order  to  confirm  those  truths, 
and  that  thus  they  are  corroborated,  n.  6047.  Consequently,  that 
it  is  allowable  for  those  who  are  in  an  affirmative  [principle]  con- 
cerning the  truths  of  faith,  intellectually  to  confirm  them  by  scienti- 
fics, but  not  for  those  who  are  in  a  negative  [principle],  because  a 
preceding  alErmative  draws  all  to  favor  its  side,  and  a  preceding 
negative  has  a  like  eflect,  n.  2568,  2588,  3913,  4760,  6047.  That 
there  is  an  affirmative  [principle]  of  doubt,  and  a  negative  [principle] 
of  doubt,  tlie  former  with  some  who  are  good,  and  the  hitter  with 
the  evil,  n.  2568.  That  to  enter  from  the  truths  of  faith  into  scien- 
tifics, is  agreeable  to  order;  but  on  the  other  hand,  to  enter  from 
scientifics  into  the  truths  of  faith,  is  contrary  to  order,  n.  10,236. 
Inasnuich  as  influx  is  spiritual,  and  not  physical  or  natural,  conse- 
quently from  the  truths  of  faith,  because  these  are  spiritual,  into  sci- 
entifics,  because  these  are  natural,  n.  3219,  5119,  5259,  5427,  5428, 
5478,6322,9110,9111. 

That  whoever  is  in  a  negative  [principle]  of  doubt,  which  in  itself 
is  a  negative,  and  says  that  he  will  not  believe  till  he  is  persuaded  by 
scientifics,  will  never  believe,  n.  2094,  2830.  That  they  who  do  so, 
become  mad  with  respect  to  those  things  which  are  of  the  church 
and  heaven,  n.  128,  129,  130.  That  they  fall  into  the  falses  of  evil, 
n.  232,  233,  6047.  And  that,  in  another  life,  when  they  think  about 
spiritual  things,  they  are  like  drunken  persons,  n.  1072.  A  further 
description  of  them,  n.  196.  Examples  tn  illustrate  that  spiritual 
things  cannot  be  comprehended,  if  the  order  of  entering  into  them 
be  inverted,  n.  233,  2094,  2196,  2203,  2209.  That  many  of  the 
learned  are  more  insane  in  spiritual  things,  than  the  simple,  by  rea- 
son that  they  are  in  a  negative  [principle],  and  have  abundance  of 
scientifics,  by  which  they  confirm  the  negative,  n.  4760.  An  example 
of  a  learned  man,  who  could  understand  nothing  concerning  spiritual 
life,  n.  8629.  That  they  who  reason  from  scientifics  against  the 
truths  of  faith,  reason  sharply,  inasmuch  as  they  do  it  from  the  fal- 
lacies of  the  senses,  which  are  captivating  and  persuasive,  for  it  is 
with  difficulty  these  can  be  shaken  oflf,  n.  5(00.  That  they  who  un- 
derstand nothing  of  truth,  and  they  also  who  are  in  evil,  can  reason 

45 


51 


ON  TnE  NEW  JERUSALEM 


concerning  tne  truths  and  goods  of  faith,  and  yet  be  in  no  illustra- 
tion, n.  4213.  That  onlj'  to  confirm  a  dogma,  is  not  the  part  of  an 
intelligent  man,  because  the  false  can  be  as  easily  confirmed  as  the 
true,  n.  1017,  2482,  2490,  4741,  5033,  6865,  7012,  7680,  7950,  8521, 
8780.  That  they  who  reason  concerning  the  truths  of  the  church, 
whether  a  thing  be  so  or  not,  are  evidently  in  obscurity  respecting 
truths,  and  not  yet  in  spiritual  light,  n.  215,  1385,  3033,  3428. 

That  there  are  scientifics  which  admit  Divine  Truths,  and  others 
which  do  not,  n.  5213.  That  vain  scientifics  ought  to  be  destroyed 
n.  14S9,  1492,  1499,  1500.  That  those  are  vain  scientifics  which  re- 
gard for  their  end  and  confirm  the  loves  of  self  and  the  world,  and 
which  withdraw  from  love  to  the  Lord  and  love  towards  the  neighbor 
because  such  scientifics  shut  up  the  internal  man,  so  that  he  is  not 
then  capable  of  receiving  anything  from  heaven,  n.  1563,  1600.  That 
scientifics  are  the  means  of  becoming  wise,  and  the  means  of  becom- 
ing insane  ;  and  that  by  them  the  internal  man  is  either  opened  or 
shut ;  and  thus  the  rational  faculty  is  either  improved  or  destroyed, 
n.  4156,  8628,  9922. 

That  sciences  after  death  are  of  no  account,  but  only  those  things 
which  man  has  imbibed  in  his  understanding  and  life  by  means  of 
sciences,  n.  2480.  That  nevertheless  all  scientifics  abide  after  death, 
but  that  they  are  quiescent,  n.  2476  to  2479,  2481  to  2486. 

That  the  same  scientifics  which  with  evil  men  are  false  because 
applied  to  evils,  are  with  good  men  true  because  applied  to  goods,  n. 
6917.  That  scientific  truths  with  the  evil  are  not  truths,  however 
thej^  may  appear  such  when  spoken,  because  within  them  there  is 
evil,  and  consequently  they  are  falsified  ;  and  that  the  scie'nce  of 
those  men  by  no  means  deserves  to  be  called  science,  inasmuch  as 
it  is  destitute  of  life,  n.  10,331. 

That  it  is  one  thing  to  be  wise,  another  to  understand,  another  to 
know,  and  another  to  do  ;  but  that  still,  with  those  who  arc  in  spiri- 
tual life,  they  foUov/  in  order,  and  correspond,  and  are  together  in 
action  or  in  works,  n.  10,331.  That  it  is  also  one  thing  to  know, 
another  to  acknowledge,  and  another  to  have  faith,  n.  896. 

What  is  the  quality  of  the  desire  of  knowing,  which  spirits  pos- 
sess, shown  by  an  example,  n.  1973.  That  angels  have  an  immense 
desire  of  knowing  and  of  becoming  wise,  inasmuch  as  science,  intel- 
ligence, and  wisdom,  are  spiritual  food,  n.  3114,  4459,  4792,  4976, 
5147,  5293,  5340,  5342,  5410,  5426,  5576,  5582,  5588,  5656,  6277, 
8562,  9003. 

That  the  chief  science  among  the  ancients  was  the  science  of  cor- 
respondences, but  that  at  this  day  it  is  lo.st,  n.  3021,  3419,  4280,  4344, 
4964,  4905,  6004,  7729,  10,252.  That  the  science  of  corresponden- 
ces nourished  among  the  eastern  nations  and  in  Egypt,  n.  5702,6692, 
7097,  7779,  9391,  10,407.  That  thence  came  their  hieroglyphics,  n. 
6692,  7097.  That  the  ancients  by  the  science  of  correspondences 
introduced  themselves  into  the  knowledges  of  spiritual  things,  n. 
4844,  4749,  4965.  That  the  Word  is  written  by  mere  correspon- 
dences, whence  its  internal  or  spiritual  sense,  the  existence  of  which 
cannot  be  known  without  the  science  of  correspondences,  nor  can 
the  quality  of  the  Word,  n.  3131,  3472  to  3485,  8615,  10,687.  How 
much  the  science  of  correspondences  excels  other  sciences  n.  4280 
46 


AND  ITS  nEATEXLT  DOCTRISE. 


52,  53 


52.  Of  the  natural  memory,  wJiich  is  that  of  the  external  man, 
and  of  the  spiritual  memory,  ichich  is  that  of  the  internal  man.  That 
man  has  two  memories,  an  exterior  and  an  interior  memory,  or  a 
natural  and  a  spiritual  memory,  n.  2460  to  2404.  That  man  does  not 
know  that  he  has  an  interior  memory,  n.  2470,  2471.  How  much 
the  interior  memory  excels  the  exterior  memory,  n.  2473.  That 
the  things  in  the  exterior  memory  are  in  natural  light,  but  the  thiujrs 
in  the  interior  memory,  in  spiritual  light,  n.  5212.  That  it  is  IVoin 
the  interior  memory  that  man  is  able  to  think  and  speak  intellectu- 
ally and  rationally,  n.  9304.  That  all  and  every  particular  which 
man  has  thought,  spoken,  and  done,  and  all  that  he  has  heard  and 
seen,  are  inscribed  on  his  interior  memory,  n.  2474,  7398.  That  that 
memory  is  man's  book  of  life,  n.  2474,  9386,  0841,  10,505.  That  in 
the  interior  memory  are  treasured  up  the  truths  which  are  become  of 
faith,  and  the  goods  which  are  become  of  love,  n.  5212,  8067.  That 
the  things  which  are  rendered  habitual,  and  have  become  of  the  life, 
are  in  the  interior  memory,  n.  0304,  9723,  9841.  That  scientifics 
and  knowledges  are  of  the  e.xterior  memory,  n.  5212,  0022.  That 
they  are  very  obscui'e  and  confused  respectively  to  those  things  which 
are  of  the  interior  memory,  n.  2831.  That  the  languages  which  man 
speaks  in  the  world,  are  from  the  exterior  memory,  n.  2472,  2476. 
That  spirits  and  angels  speak  from  the  interior  memory,  and  conse- 
quently their  language  is  universal,  being  such  that  all  can  converse 
together,  of  whatever  earth  they  may  be,  n.  2472,  2476,  2400,  2403; 
concerning  which  language,  see  the  work  On  Heaven  and  Hell,  n. 
234  to  245  ;  and  concerning  the  wondei*s  of  the  interior  memory, 
see  n.  463  of  the  same  work. 

53.  Of  the  fallacies  of  the  senses,  in  ichich  merely  natural  ana 
sensual  men  are,  mentioned  above  in  this  doctrine,  n.  45.  That  merely 
natural  and  sensual  men  think  and  reason  from  the  fallacies  of  the 
senses,  n.  5084,  5700,  0048,  6049,  7693.  Of  what  quality  the  falla- 
cies of  the  senses  are,  n.  5084,  5094,  6400,  6948.  To  which  the  fol- 
lowing particulars  shall  be  added.  There  are  fallacies  of  the  senses 
in  things  natural,  civil,  moral,  and  spiritual,  and  many  in  each  of 
them ;  but  here  I  design  to  recite  some  of  the  fallacies  in  spiritual 
things.  He  who  thinks  from  the  fallacies  of  the  senses,  cannot  un- 
derstand,— 1.  That  man  after  death  can  appear  as  a  man  ;  nor  that 
he  can  enjoy  his  senses  as  before ;  nor  consequently  that  angels 
have  such  a  capacity.  2.  They  think  that  the  soul  is  only  a  vital 
something,  purely  etherial,  of  which  no  idea  can  be  formed.  3.  That 
it  is  the  body  alone  which  feels,  sees,  and  hears.  4.  That  man  is 
like  a  beast,  with  this  difference  only,  that  he  can  express  his 
thoughts  by  speech.  5.  That  nature  is  all,  and  the  first  source  from 
which  all  things  proceed.  6.  That  man  habituates  and  teaches  him- 
self to  think  by  an  influx  of  interior  nature  and  its  order.  7.  That 
there  is  no  spiritual  [principle],  and  if  there  be,  that  it  is  a  purer 
natural.  8.  That  man  cannot  enjoy  any  blessedness,  if  divested  of 
the  delights  of  the  love  of  glory,  honor,  or  gain.  9.  That  conscience 
cs  only  a  disease  of  the  mind,  proceeding  from  the  infirmity  of  the 
body  and  from  misfortunes.  10.  That  the  Divine  Love  of  the 
Lord  is  the  love  of  glory.  11.  That  there  is  no  providence,  but 
that  all  things  come  to  pass  from  self-derived  prudence  and  intelli- 

4T 


51—57 


ON  THE  NEW  JERUSALEM 


gonce.  12.  That  honors  and  riches  are  real  blessings  bestowed  by 
Grod  : — not  to  mention  many  other  things  of  a  similar  nature.  Sucn 
are  the  fallacies  of  the  senses  in  spiritual  things.  Hence  it  may  ap- 
pear, that  heavenly  things  cannot  be  comprehended  by  those  who 
are  merely  natural  and  sensual ; — ^by  those,  namely,  whose  internal 
spiritual  man  is  shut,  and  whose  natural  man  only  is  open. 


^        OF  LOVE  IN  GENERAL. 

5i.  The  ver}'-  life  of  man  is  his  love,  and  according  to  the 
quality  of  that  love,  such  is  his  life,  yea,  such  is  the  whole 
nmn  ;  it  is,  however,  the  ruling  or  reigning  love,  which  con- 
stitutes the  man.  This  love  is  accompanied  by  numerous 
other  loves,  which  are  derived  from  it,  and  are  in  subordination 
to  it.  These  present  themselves  to  view  under  other  forms,  but 
Btill  they  are  all  comprehended  in  the  ruling  love,  and  form, 
with  it,  one  kingdom.  The  ruling  love  is,  as  it  were,  their 
king  and  head;  it  directs  all  their  movements,  and  by  them, 
as  mediate  ends,  it  regards  and  designs  its  own  end,  which  is 
the  primary  and  ultimate  end  of  all ;  and  this  is  done  both 
directly  and  indirectly.  The  object  of  the  ruling  love  is  that 
Avhich  is  loved  supremely. 

55.  Whatever  a  man  loves  supremely  is  continually  present 
in  his  thoughts  and  in  his  will,  and  constitutes  the  veriest  es- 
sence of  his  life.  As,  for  example,  the  man  who  loves  wealth 
above  all  other  things,  whether  in  money  or  possessions,  is  con- 
tinually revolving  in  his  mind  how  he  may  attain  it ;  the  pos- 
session of  it  affords  him  his  highest  joy,  and  the  loss  of  it  tills 
him  with  the  deepest  sorrow ;  for  his  wealth  absorbs  his  whole 
heart.  So,  also,  the  man  who  loves  himself  above  all  other 
objects,  regards  himself  in  all  that  he  does ;  he  thinks  of  him- 
self, speaks  of  himself,  and  acts  entirely  for  the  sake  of  him- 
self; for  his  life  is  the  life  of  self. 

66.  That  which  a  man  loves  supremely,  forms  the  end  which 
he  always  has  in  view ;  he  regards  it  in  the  whole  of  his  con- 
duct, even  in  the  most  minute  particulars.  It  lui-ks  in  his  will, 
and,  like  the  latent  current  of  a  river,  draws  and  bears  him 
away,  even  when  he  is  employed  in  other  affairs ;  for  it  consti- 
tutes his  animating  principle.  Sucli  is  the  nature  of  this  love, 
that  one  man  tries  to  discover  it  in  another,  and  when  he  has 
found  it,  he  either  entirely  leads  him  by  it,  or  regulates  all  his 
intercourse  with  him  according  to  it. 

57.  Man  is  entirely  of  such  a  cliaracter  as  is  the  ruling 
principle  of  his  life.  It  is  this  which  distinguishes  one  man 
from  another;  and  to  this  the  heaven  of  each  individual  is 
adapted,  if  he  is  a  good  man,  and  his  hell,  if  he  is  a  wicked 
4S 


AND  ITS  HEAVENLY  DOCTEINE. 


58—62 


man.  It  is  this  which  constitutes  his  verj  will,  his  proper  self, 
and  his  peculiar  nature  ;  for  it  is  the  very  esse  of  his  life.  This 
cannot  be  changed  after  death,  for  it  is  the  man  himself. 

58.  All  the  delight,  pleasure,  and  happiness  which  any  one 
enjoys,  are  derived  from  his  ruling  love,  and  are  in  perfect 
accordance  with  it ;  for  that  which  man  loves,  he  calls  delightful, 
bccanse  he  feels  it  to  be  so  :  he  may,  indeed,  also  call  that 
delightful  which  is  an  object  of  thought  with  him,  but  which  he 
does  not  love ;  but  this  is  not  the  delight  of  his  life.  That 
which  is  delightful  to  man's  love  is  what  he  esteems  good  ;  and 
that  which  is  disagreeable  to  it  he  considers  ev'A. 

59.  There  are  two  distinct  loves,  from  which,  as  their  foun- 
tains, all  the  varieties  of  good  and  of  truth  exist ;  and  there 
are  two  distinct  loves,  from  which  all  the  varieties  of  evil  and 
of  falsity  exist.  The  two  loves,  from  which  the  varieties  of 
good  and  truth  are  derived,  are  love  to  the  Lord  and  love 
towards  the  neighbor ;  and  the  two  loves,  whence  spring  all 
the  vai'ieties  of  evil  and  of  falsity,  are  the  love  of  self  and  the 
love  of  the  world.  The  two  latter  are  in  direct  opposition  to 
the  two  former. 

60.  The  two  loves  from  which  all  the  varieties  of  good  and 
trnth  are  derived,  and  which,  as  has  just  been  stated,  are  love 
to  the  Lord  and  love  towards  the  neighbor,  constitute  heaven 
in  man,  and  therefore  they  reign  in  heaven  :  and  since  they 
constitute  heaven  in  man,  they  also  constitute  the  church  in 
him.  The  two  loves,  whence  all  the  varieties  of  evil  and  of 
falsity  proceed,  and  which,  as  has  just  been  said,  are  the  love 
of  self  and  the  love  of  the  world,  constitute  hell  in  man  ;  where- 
fore, also,  they  are  the  loves  which  reign  in  hell. 

61.  The  two  loves  whence  all  the  varieties  of  good  and  of 
truth  are  derived,  and  which,  as  already  observed,  are  the  loves 
of  heaven,  open  and  form  the  internal  spiritual  man,  because  it 
is  in  this  that  they  have  their  residence.  But  the  two  loves 
whence  originate  all  the  varieties  of  evil  and  of  falsity,  when 
they  obtain  the  ascendancy,  shut  up  and  destroy  the  internal 
spiritnal  man,  and  render  man  natural  and  sensual,  in  propor- 
tion to  the  extent  and  quality  of  their  dominion. 


FROM  THE  ARCANA  CGELESTIA. 

62.  That  love  is  the  esse  of  man's  life,  n.  5002.  That  man,  spirit, 
and  angel,  ar<  altogether  as  their  love  is,  n.  6872,  10,177,  10,284. 
That  man  has  what  he  loves  for  an  end,  n.  3796.  That  what  man 
loves  and  has  for  an  end  reigns  universally  with  him,  that  is,  in  all 
things  and  singulars,  n.  3796,  5130,  5949.  That  love  is  spiritual 
heat,  and  the  very  vital  principle  of  man,  n.  1589,  2146,  3338,  4906, 
7081  to  7086,  9954,  10,740.  That  all  the  interiors  with  man,  which 
[4]  49 


63—66 


ON  THE  NEW  JERUSALEM 


are  of  his  wil]  and  understanding,  are  disposed  in  a  form  according 
to  his  ruling  love,  n.  2024,  3189,  6690.  That  love  is  spiritual  con- 
junction, n.  169-i,  2057,  3989,  4018,  5807,  6195,  6196,  7081  to  7086, 
7501,  10,130.  Hence  that  all  in  the  spiritual  world  are  consociated 
according  to  their  loves,  ibid.  That  affection  is  love  in  continuity, 
n.  3938.  That  all  delight,  pleasure,  happiness,  and  joy  of  heart,  are 
of  love ;  and  their  quality  according  to  the  quality  of  the  love,  n. 
994,  995,  2204.  That  there  are  as  many  genera  and  species  of  de- 
lights and  pleasures  as  there  are  of  the  affections  which  are  of  the 
love,  n.  994,  995,  2204.  That  the  delight  of  tiie  love  is  more  vile 
in  proportion  as  it  is  more  extei'nal,  n.  996.  That  man  enters  into 
a  state  of  life  hereafter  agreeing  with  the  quality  of  his  love,  n. 
2364. 

63.  Further  particulars  respecting  love  and  its  essence  and 
quality,  maj'  be  known  from  what  has  been  said  and  shown  above, 
concerning  good  and  truth  ;  also  from  what  has  been  said  and  shown 
concerning  the  will  and  understanding  ;  and  also  from  what  has  been 
said  and  sIkiwh  concerning  the  internal  and  external  man;  because 
all  things  are  of  the  love  are  referable  either  to  goods  or 
evils  ;  and  so  also  all  things  which  are  of  the  will :  and  forasmuch  as 
the  two  loves  of  heaven  open  and  form  the  internal  spiritual  man, 
and  the  two  loves  of  hell  close  and  destroy  it,  hence  applications 
may  be  nuide  and  conclusions  drawn  respecting  the  quality  of  love 
in  general  and  particular. 

64.  Love  is  also  treated  of  in  the  work  On  Heaven  and  Hell  ; 
in  which  it  is  shown,  that  the  Divine  [principle]  of  the  Lord  in  the 
heavens  is  love  to  Him  and  love  towards  the  neighbor,  n.  13  to  19. 
That  all  who  are  in  the  hells  are  in  evils,  and  thence  in  falses,  origi- 
nating in  the  loves  of  self  and  of  the  world,  n.  551  to  565.  That  the 
delights  of  every  love  are  changed  in  the  other  life  into  their  cor- 
respondences, n.  485  to  490.  That  spiritual  heat  in  its  essence  is 
I  JVC,  n.  133  to  140. 


OF  THE  LOVE  OF  SELF,  AND  THE  LOVE  OF  THE  WORLD. 

65.  The  love  of  self  consists  in  wishing  well  to  ourselves 
alone,  and  not  to  others,  unless  it  be  for  the  sake  of  oni-selves, 
iu)t  even  to  the  churcli,  to  our  country,  to  society,  or  to  a 
fellow-citizen.  This  love,  it  is  true,  raay  confer  benefits  on 
these  several  relations,  when  its  own  reputation,  honor,  and 
glory  are  concerned  ;  but  unless  it  sees  that  these  wdll  be  secured 
by  thus  actiui;-,  its  language  is,  "  To  wdiat  purpose  is  it?  Why 
Bhould  I  do  this  «  Of  wliat  advantage  will  it  be  to  me  ?"  And 
thus  it  omits  it.  Hence  it  is  evident  that  the  man  who  is  intin- 
enced  by  self-love,  does  not,  in  reality,  love  either  the  church, 
or  his  country,  or  his  fellow-citizen,  or  society,  or  anything 
good,  but  himself  alone. 

66.  Man  is  under  the  dominion  of  self-love,  when,  in  his 
50 


ANT)  ITS  IIEWENIA'  DOCTRINE. 


9—13 


houglits  and  actions,  he  lias  no  regard  to  tlie  neighbor,  conse- 
qnently,  none  for  the  public,  still  less  for  the  Lord,  but  for 
himself  alone  and  his  connexions.  Thus,  whilst  every  thing 
which  he  does  is  tor  the  sake  of  liimself  and  his  connexions, 
should  he  even  do  anything  lor  his  neighbor  and  for  the  public, 
it  is  done  merely  for  the  sake  of  appearance. 

67.  We  have  said,  himself  and  his  connexions ;  for  the  man 
who  loves  himself,  loves  those  also  who  are  connected  with  him. 
These  are,  in  particular,  his  children  and  his  otlier  near  rela- 
tions, and,  in  general,  all  who  co-operate  Avith  him,  and  whom 
lie  calls  his  friends.  Still,  however,  his  love  for  these  is  only 
self-love,  for  he  regards  tliem,  as  it  were,  in  himself,  and  him- 
self in  them.  Amongst  those  whom  such  a  man  denominates 
his  friends,  are  all  they  who  flatter  him,  honor  him,  and  pay 
their  court  to  hiin. 

68.  He  also  is  under  the  influence  of  self-love,  who  thinks 
contemptuously  of  the  neighbor  in  comparison  with  himself, 
and  esteems  him  as  an  enemy  unless  he  show  hiin  marks 
of  favor,  respect  him,  and  treat  him  with  great  courtesy.  But 
still  more  is  he  actuated  by  the  love  of  self,  who,  for  sucli 
reasons,  hates  and  persecutes  the  neighbor ;  and  more  so  still 
the  man  who  burns  with  revenge  against  him,  and  desires 
liis  destruction.  Such  persons  at  length  come  to  delight  in  sa- 
vage cruelty. 

69.  The  true  nature  of  self-love  may  be  clearly  discerned 
from  comparing  it  with  heavenly  love.  Heavenly  love  consists 
in  loving,  for  its  own  sake,  the  use  or  the  good  which  a  man 
ought  to  perform  to  the  church,  to  his  country,  to  society, 
and  to  his  fellow-citizens  ;  but  he  who  loves  these  for  his 
own  sake,  loves  them  no  otherwise  than  he  loves  his  domestics, 
that  is,  because  the}'  are  serviceable  to  him.  Hence  it  follows, 
that  he  who  is  immersed  in  self-love,  would  desire  to  have 
the  cliurcli,  his  country,  society,  and  his  fellow-citizens,  to  be 
his  servants,  rather  than  'hat  he  should  serve  them  ;  he  exalts 
himself  above  them,  and  abases  them  beneath  himself. 

70.  Moreover,  in  proportion  as  any  one  is  influenced  by 
celestial  }ove,  which  consists  in  loving  offices  of  usefulness, 
delighting  in  the  performance  of  good  deeds,  and  in  being 
afiected  with  joy  of  heart  in  thus  acting,  he  is  led  by  the  Lord, 
for  in  this  love  the  Lord  himself  is,  and  from  Him  it  has  its 
origin.  But  on  the  contrary,  so  far  as  any  one  is  intiuenced 
by  self-love,  he  is  led  by  himself;  and  as  far  as  he  is  so  led,  he 
is  guided  by  his  own  selfhood,  which  is  nothing  but  evil,  being 
that  hereditary  evil  which  disposes  man  to  love  himself  in  pre- 
ference to  God,  and  the  world  in  preference  to  heaven. 

71.  Such  also  is  the  nature  of  self-love,  that  in  proportion 
as  the  reins  are  given  to  it,  that  is,  so  far  as  externa!  restraints 
arc  removed,  such  as  the  fear  of  the  law  and  its  penalties,  the 

51 


72,  73 


ON  THE  NEW  JEEUSA,LEM 


loss  of  reputation,  of  lionor,  of  gain,  of  office,  oi'  of  life,  it 
rushes  on  M'itli  sucli  unlimited  desire  as  to  grasp  at  universal 
dominion,  not  only  over  this  world,  but  also  over  heaven,  yea, 
over  God  himself ;  tor  its  aim  is  boundless.  This  propensity 
lurks  in  the  heart  of  every  man  who  is  governed  by  self-love, 
although  it  may  not  be  visible  to  the  eyes  of  the  world,  in  eon- 
sequence  of  the  checks  and  restraints  before-mentioned.  Be- 
sides, when  such  a  character  encounters  an  insuperable  obstacle, 
he  waits  till  it  is  removed  ;  and  hence  it  is  that  even  he  himselt 
is  not  aware  that  such  a  mad  and  unbounded  cupidity  lies 
latent  within  him.  That  tliis,  however,  is  really  the  case,  any 
one  may  see  who  observes  the  conduct  of  potentates  and 
kings,  who  are  not  subject  to  such  checks,  restraints,  and  insu- 
l^erable  obstacles,  and  who  so  long  as  success  attends  their 
enterprises,  rush  on,  and  subjugate  provinces  and  kingdoms, 
panting  after  unlimited  power  and  glory.  This  is  still  more 
apparent  in  the  case  of  those  who  endeavor  to  extend  their 
dominion  into  lieaven,  transferring  to  themselves  the  Divine 
power  of  the  Lord,  and  thirsting  after  something  beyond  even 
that. 

72.  There  are  two  general  kinds  of  dominion,  one  originat- 
ing in  love  towards  the  neighbor,  the  other  in  the  love  of  self ; 
and  these  are,  in  essence,  directly  opposed  to  each  other.  He 
who  exercises  dominion  from  the  inlluence  of  love  towards  the 
neighbor,  is  desirous  of  promoting  the  welfare  of  all,  and  has 
no  higher  delight  than  that  which  arises  from  the  performance 
of  works  of  real  utility  :  this  is  his  love,  and  the  very  delight 
of  his  heart.  The  higher  such  a  person  is  exalted  in  dignity, 
the  greater  is  his  joy  ;  not,  indeed,  on  account  of  the  dignity 
itself,  but  because  the  sphere  of  his  usefulness  is  thus  enlarged 
in  extent,  and  rendered  more  excellent  in  degree.  Such  is  the 
dominion  that  prevails  in  the  heavens.  But  he  who  rules  under 
the  influence  of  self-love,  has  no  desire  to  promote  the  welfare 
of  any  beyond  himself  and  his  own  connexions.  The  works  of 
utility  which  he  performs  are  done  for  the  advancement  of  his 
own  iionor  and  glory,  which  he  considers  as  the  only  objects 
worthy  of  his  pursuit.  Hence,  when  he  serves  others,  it  is 
only  that  he  may  himself  be  served,  honoi'ed,  and  intrusted 
with  dominion  ;  he  desires  preferment,  not  for  the  sake  of 
extending  his  means  of  doing  good,  but  that  he  may  obtain 

t)re-eminence  and  glory,  and  thus  enjoy  the  delight  of  his 
leart. 

73.  The  love  of  dominion  remains  also  with  man  after  the 
termination  of  his  life  in  this  world.  They  who  have  exercised 
it  from  love  towards  the  neighbor,  are  then  intrusted  with 
dominioTi  in  the  heavens ;  still,  however,  it  is  not  they  who 
rule,  but  the  useful  offices  which  they  perform,  and  the  goods 
which  they  love ;  and  when  these  rule,  the  Lord  rules.  Those, 

52 


ASD  ITS  HEAVENLY  DOCTKINE. 


75- -77 


on  the  contrary,  who,  during  their  abode  in  the  worUl,  have 
exercised  dominion  from  the  influence  of  self-love,  have  their 
abode  in  hell,  where  they  are  vile  slaves. 

74.  From  what  has  been  said,  it  may  easily  be  perceived 
wlio  they  are  that  are  influenced  by  the  love  of  si'lf  l^ov  is  it 
of  any  consequence  how  they  appear  externally,  whetlier 
liaughty  or  humble  ;  for  the  qualities  which  have  been  spL'cified 
exist  in  the  internal  man,  which  the  generality  of  mankind 
study  to  conceal,  whilst  they  teach  the  external  to  assume  the 
contrary  appearance  of  love  for  the  public  good,  and  for  the 
welfare  of  the  neighbor.  This  also  they  do  for  the  sake  of 
sell";  for  they  well  know  that  such  love  has  the  power  of  inte- 
riorly moving  the  affections  of  all  men,  and.  that  they  will  be 
loved  and  esteemed,  in  proportion  as  they  appear  to  be  under 
its  influence.  The  reason  why  that  love  is  possessed  of  such 
power  is,  "because  heaven  enters  into  it  by  influx. 

75.  The  evils  which  predominate  in  those  whose  ruling  prin- 
ciple is  self-love,  are,  in  general,  contempt  of  otluM-s,  envy, 
enmity  towards  those  who  do  not  favor  their  design.^,  with  hos- 
tility on  that  account;  also  hatreds  of  various  kinds,  revenge, 
cunning,  deceit,  unmercifulness,  and  cruelty.  Where  such  evils 
exist,  there  is  also  a  contempt  of  God,  and  of  Divine  tilings, 
that  is,  of  all  the  good  and  truth  belonging  to  the  chui-ch  ;  or 
if  there  be  any  respect  shown  to  these  hy  such  persons,  it  is  in 
woi'ds  only,  and  not  from  the  heart.  And  as  such  evils  result 
from  the  love  of  self,  it  is  also  attended  by  corresponding 
falsities  from  the  same  source  ;  for  falsities  are  derived  from 
evils. 

76.  The  love  of  the  wokld  consists  in  desiring  to  ap- 
propriate to  ourselves,  by  every  available  artifice,  the  wealth  of 
others  ;  also,  in  setting  the  heart  on  riches,  and  suffering  the 
world  to  withdraw  our  affections  from  spiritual  love,  which  is 
love  towards  the  neighbor,  consequently,  from  heaven.  They 
are  influenced  by  the  love  of  the  world,  who  are  desirous  oi 
appropriating  to  themselves  the  property  of  others  hy  various 
artifices  ;  the}'  particularly  who  have  recourse  to  cunning  and 
deceit,  esteeming  the  welfare  of  the  neighbor  as  of  no  account 
whatever.  Such  persons  greedily  covet  the  goods  of  others  ; 
and,  when  not  restrained  by  the  fear  of  the  laws  and  the  loss 
of  reputation,  which  they  regard  only  for  the  sake  of  gain,  they 
deprive  others  of  their  possessions,  nay,  rob  and  plunder  them. 

77.  The  love  of  the  world  is  not  opposed  to  heavenly  love 
in  the  same  degree  that  the  love  of  self  is,  because  the  evils 
contained  in  it  are  not  so  great.  The  love  of  the  world  is 
manifold.  There  is  the  love  of  riches  as  the  means  of  exalta- 
tion to  honors  ;  there  is  the  love  of  honors  and  dignities  as  the 
means  of  obtaining  wealth  ;  there  is  the  love  of  wealth  for  va- 
rious uses  with  which  men  are  delighted  iu  the  world  ;  there  ia 

53 


78—81 


OjST  the  new  jekusalem 


also  the  love  of  wealtli  merely  for  its  own  sake,  which  is  the 
love  of  misers;  and  so  in  other  instances.  The  end  for  which 
wealth  is  desired  is  called  its  use,  and  from  the  end  or  use 
the  love  derives  its  quality.  The  nature  of  all  love  is  deter- 
mined by  the  use  to  which  it  is  directed  ;  other  things  serve  but 
as  means  to  promote  the  end. 

78.  In  short,  the  love  of  self  and  the  love  of  the  world 
are  in  direct  opposition  to  love  of  the  Lord  and  love  towards 
the  neiglibor  ;  wherefore  the  loves  of  self  and  the  world  are  in- 
fernal and  reign  in  hell,  and  constitute  hell  in  man:  but  love 
to  the  Lord  and  love  towards  the  neighbor  are  of  heavenly 
origin,  and  reign  in  heaven,  and  constitute  heaven  in  man. 

79.  From  wliat  has  now  been  said  it  may  be  clearly  seen, 
that  all  evils  are  contained  in  these  loves,  and  are  derived  from 
tliem  ;  for  the  evils  which  were  enumerated  at  n.  75,  are  com- 
mon or  general  in  their  nature ;  and  the  others,  which  were 
i\ot  enumerated  there,  because  they  are  particular  evils,  are 
derived  and  flow  from  them.  Hence  it  appears  that,  since  man 
is  born  into  the  love  of  self  and  of  the  world,  he  is  born  into 
evils  of  every  description. 

8&.  In  order  that  man  may  know  what  evils  are,  he  ought 
to  kiiow  their  origin  ;  and  unless  he  know  what  evils  are,  he 
cannot  know  what  good  is,  consequently  neither  can  he  know 
of  what  quality  he  himself  is  ;  and  for  this  reason  these  two 
oi-ir^ins  of  evil  have  been  here  treated  of. 


FROM  THE  ARCANA  CGELESTIA. 

81.  Of  the  loves  of  self  and  of  the  world.  As  love  to  the  Lord 
and  love  towards  the  neighbor,  or  charity,  constitute  heaven,  so  the 
love  of  self  and  the  love  of  the  world,  where  they  reign,  constitute 
lieil  ;  and  therefore  these  loves  are  opposites,  n.  2041,  3610,  4225, 
4776,  6-210,  7866,  7869,  7480,  7490,  - 8232,  8678,10,455,  10,741, 
10,742,  10,743,  10,745.  That  all  evils  proceed  from  the  loves  of 
self  and  of  the  world,  n.  1307,  1308,  1321,  1594,  1691,  3413, 
7255,  7376,  7480,  7488,  8318,  9335,  9348,  10,038,  10,742.  That 
from  the  same  origin  proceed  contempt  of  others,  enmity,  hatred, 
reveni^e,  crnclty,  and  deceit,  consequently  all  evil  and  all  wickedness, 
n.  6(i(;7,  7372,  7373,  7374,  9348,  10,038,  10,742.  That  these  loves 
nisli  on  in  proportion  as  the  reins  are  given  them,  and  that  self- 
love  aspir.'s  t,)  the  tin-one  of  God,n.  7375,  8678.  That  selfloveand 
the  lovo  of  the  world  are  destructive  of  human  society  and  of  hea- 
venly order,  II.  2015,  2ll57.  That  for  the  sako  of  l)cing  preserved 
from  the  disoi-dcrs  occasioniMl  by  these  loves,  mankind  have  been 
obliged  to  form  i;i i\  i  i  nmciits,  and  subject  themselves  to  the  powers 
thereof,  n.  736  (,  10,S14.    That  where  these  loves  reign,  the 

good  of  love  and  the  truth  of  faith  are  either  rejected,  suffocated 
5i 


AND  ITS  HKAVEXLY  DOCTEINE. 


82 


r>r  perverted,  n.  2041,  7491, 7402,  7643, 8487, 10,455.  10,743.  That  in 
these  loves  there  is  not  life,  but  spiritual  death,  n.  7494,  10.731, 
10,741.  The  quality  of  these  loves  described,  n.  1505,  !2219,  2363 
2364,  2444,  4221,  4227,  4947,  4949,  5721,  7366  to  7377,8678.  That 
all  cupidity  and  concupiscence  proceed  from  the  love  of  self  and  of 
the  world^  n.  1668,  8910. 

That  the  loves  of  self  and  of  the  world  may  serve  as  means,  but 
not  for  an  end,  n.  7377,  7819,  7820.  That  when  man  is  reform 
ed,  those  loves  are  inverted,  and  serve  as  means,  and  not  as  ends, 
thus  that  they  are  as  the  soles  of  the  feet,  and  not  as  the  head,  n 
8995,  9210.  That  with  those  who  are  in  the  loves  of  self  and  of  tha 
world,  there  is  no  internal,  but  only  an  external,  because  the  internal 
is  shut  towards  heaven,  but  the  external  is  open  towards  the  world, 
n.  10,396,  10,400,  10.409,  10,412,  10,422,  10,424.  That  they  who 
are  in  the  loves  of  self  and  of  the  world  do  not  know  what  charity  is, 
what  conscience  is,  and  what  the  life  of  heaven  is,  n.  7490.  That 
80  far  as  a  man  is  in  the  love  of  self  and  of  the  world,  so  far  he  does 
not  receive  the  good  and  truth  of  faith  which  continually  flows  in 
with  man  from  the  Lord,  n.  7491. 

That  they  who  are  in  the  loves  of  self  and  the  world  are  not  bound 
by  internal,  but  external  restraints ;  and  that  on  the  removal  thereot 
they  rush  into  every  wickedness,  n.  10,744,  10,745,  10,746.  That  all 
in  the  spiritual  world  turn  themselves  according  to  their  loves  ;  they 
who  are  in  love  to  the  Lord  and  in  love  towards  the  neighbor,  to  the 
Lord,  but  those  who  are  in  the  love  of  self  and  in  the  love  of  the 
world,  turn  their  backs  on  the  Lord,n.  10,130,  10,189, 10,420,  10,742. 
The  quality  of  the  worship  in  which  the  love  of  self  prevails,  n.  1304, 
1306,  1307,  1308,  1321,  1322.  That  the  Lord  governs  the  world  by 
means  of  the  evil,  in  leading  them  by  their  peculiar  loves,  which  have 
relation  to  self  and  the  world,  n.  6481,  6495.  That  the  evil  as  well 
as  the  good  can  discharge  the  duties  of  offices,  and  perform  uses  and 
goods,  because  they  regard  honors  and  gain  as  their  rewards,  for  the 
sake  of  which  they  act  in  an  external  form  like  the  good,  n.  6481, 
6495. 

That  all  who  are  in  the  hells  are  in  evils  and  in  falses  thence  de- 
rived, originating  in  self-love  and  the  love  of  the  world,  see  the 
work  Ox  He.wen  axd  Hell,  n.  551  to  565. 

82.  Of  the  proprium  of  man^  spoken  of  above,  at  n.  70,  showing 
that  it  is  the  love  of  self  and  of  the  ivorld.  That  the  proprium  of 
man  is  nothing  but  dense  evil,  n.  210,  215,  731,  874,  875,  876,  987, 
1047,  2307,  2318,  3518,  3701,  3812,  8480,  8550,  10,283,  10,284, 
10,280,  10,731.  That  the  proprium  of  man  is  his  will  [principle],  n. 
4328.  That  the  proprium  of  man  consists  in  loving  himself  more 
than  God,  and  the  world  more  than  heaven,  and  in  making  his 
neighbor  of  no  account  respectively  to  himself, — consequently  that 
it  is  the  love  of  self  and  of  the  world,  n.  694,  731,4317,  5660.'  That 
not  only  every  evil,  but  also  every  false,  springs  from  the  proprium 
of  man,  and  that  this  false  is  the  fixlse  of  evil,  n.  1047,  10,283, 
10,284,  10,286.  That  the  propnu.-n  of  man  is  hell  with  him,  n.  694, 
8480.  And  the  .  3fore  that  he  who  iS  led  by  his  proprium  caimotbe 
saved,  n.  10,731.    That  the  good  which  man  does  from  proprium  is 


83 


ON  THE  NEW  JERUSALEM 


not  good,  but  that  in  itself  it  is  evil,  because  done  for  the  sake  of 
self  and  for  the  sake  of  the  world,  n.  8478. 

That  the  proprium  of  man  must  be  separated,  in  order  that  the 
Lord  may  be  able  to  be  present  with  him,  n.  1023, 1044.  And  that 
it  is  actually  separated  when  man  is  reformed,  n.  9334,  9335,  9836, 
9452,  9453,  9454,  9938.  That  this  is  done  by  the  Lord  alone,  n 
9445.  That  man  by  regeneration  receives  a  heavenly  proprium,  n. 
1937,  1947,  2882,  2883,  2891.  That  this  appears  to  man  as  his  own 
proprium,  but  that  it  i.s  not  his,  but  the  Lord's  with  him,  n.  8497. 
That  they  who  are  in  this  proprium  ai  e  in  liberty  itself,  because 
liberty  consists  in  being  led  by  the  Lord,  and  by  his  proprium,  n. 
892,  905,  2872,  2886,  2890,  2891,  2892,  4096,  9586,  9587,  9589, 
9590,  9591.  That  all  liberty  is  from  proprium,  and  its  quality  ac- 
cording thereto,  n.  2880.  What  is  the  quality  of  the  heavenly  pro- 
prium, n.  164,  5660,  8480.  How  the  heavenly  proprium  is  implant 
ed,  n.  1712,  1937,  1947. 

83.  Of  the  hereditary  \^  principle]  of  man,  spoken  of  above,  n.  70 
to  79,  showing  that  it  is  the  love  of  self  and  of  the  world.  That  all 
men  are  born  into  evils  of  every  kind,  insomuch  that  their  proprium 
is  nothing  but  evil,  n.  210,  215,  731,  874,  875,  876,  987,  1047,  2307. 
2308,  3701,  3812,  8480,  8550,  10,283,  10,284,  10,286,  10,731.  That 
it  is  on  this  account  that  man  is  to  be  born  again,  that  is,  regenerat- 
ed, in  order  that  he  may  receive  a  new  life  from  the  Lord,  n.  3701. 

Timt  hereditary  evils  are  derived,  increased,  and  accumulated 
froui  parents  and  ancestors  in  a  long  backward  series,  and  not  from 
the  tirst  man's  eating  of  the  tree  of  knowledge,  according  to  the 
general  belief,  n.  313,494,  2910,  3469,  3701,  4317,  8550.  That  there- 
fore hereditary  evils  are  at  this  day  more  malignant  than  formerly, 
n.  2122.  That  infants  who  die  such,  and  are  brought  up  in  heaven, 
are  from  their  hereditary  [principle],  nothing  but  evils,  n.  2307,  2308, 
4563.  That  hence  they  are  of  various  dispositions  and  inclinations, 
n.  2300.  That  every  man's  interior  evils  are  from  the  father,  and 
the  exterior  from  the  mother,  n.  3701. 

That  man  superadds  of  himself  new  evils  to  such  as  are  hereditary, 
and  that  these  are  called  actual  evils,  n.  8551.  That  no  one  suffers 
punishment  in  the  other  life  for  hereditary  evils,  but  for  actual  evils, 
which  return,  n.  966,  2308.  That  the  more  malignant  hells  are  kept 
separate  lest  they  should  operate  on  the  hereditary  evils  with  men 
and  spirits,  n.  1667,  8806. 

That  hereditary  evils  are  those  of  the  loves  of  self  and  the  world, 
which  consist  in  man's  loving  himself  more  than  God,  and  the  world 
more  than  hc'iiveii,  and  in  making  his  neighbor  of  no  account,  n.  994, 
4317,  5660.  ^Viid  IVirasniuch  as  these  evils  are  contrary  to  the  goods 
of  heaven  and  to  Divine  order,  that  man  cannot  but  be  born  into 
mere  ignorance,  n.  1050,  1902,  1992,  3175.  That  natural  good  is 
connate  with  some,  but  that  nevertheless  it  is  not  good,  because 
prone  to  all  evils  and  falses;  and  that  that  good  is  not  accepted  in 
heaven  unless  it  be  made  spiritual  good,  n.  2463,  2464,  2468,  3304 
3408,  3469,  3470,  3508,  3518,  776L 


56 


AND  ITS  HEAVENLY  DOCTRINE. 


84—87 


OF  LOVE  TOWARDS  THE  NEIGHBOR,  OR  CHARITY. 

84.  Here  it  shall  first  be  shown  what  is  meant  by  the  term, 
Neighbor;  as  it  is  the  neighbor  who  is  to  be  loved,  and  to- 
wards whom  charity  is  to  be  exercised.  Unless  this  point  be 
clearly  understood,  charity  may  be  exercised  indiscriminately 
towards  the  evil  and  the  good,  and  thus  become  no  charity  at 
all ;  for  the  evil,  from  the  benefactions  they  receive,  do  evil  to 
the  neighbor,  but  the  good  do  good. 

85.  It  is  a  prevailing  opinion  at  the  present  dny,  that  every 
man  is  to  be  considered  as  being  equally  the  neighbor,  and  that 
acts  of  beiieticeiice  are  to  be  performed  towards  every  one  who 
needs  our  assistance.  But  it  is  the  province  of  Christian  pru- 
dence thoroughly  to  scrutinize  the  quality  of  a  man's  life,  and 
to  exercise  charity  towards  him  accordingly.  The  man  who  is 
a  member  of  the  internal  church,  exercises  his  charity  in  this 
manner ;  but  he  who  is  of  the  external  church,  because  he 
cannot  so  easily  discern  things,  acts  without  discrimination. 

86.  The  distinctions  of  neighbor,  which  the  member  of  the 
church  ought  well  to  understand,  depend  on  the  degree  of  good 
which  each  man  possesses.  And  since  all  good  proceeds  from 
the  Lord,  the  Lord  himself  is  neighbor  in  tlie  supreme  sense 
of  the  word,  and  in  the  super-enunent  degree,  and  from  Him 
is  the  origin  of  this  relationship.  Hence  it  follows,  that  as  far 
as  the  Lord  is  resident  with  any  one,  so  far  that  man  is  the 
neighbor ;  and  because  no  one  receives  the  Lord,  that  is,  re- 
ceives good  from  Him,  in  exactly  the  same  manner  as  another 
does,  no  one  can  be  the  neighbor  in  the  same  manner  as  another 
is ;  for  all  who  are  in  the  heavens,  and  all  the  good  who  are  on 
earth,  differ  from  each  other  as  to  the  degree  of  their  goodness. 
No  two  persons  ever  receive  a  divine  gift  that  is  in  all  respects 
one  and  the  same :  such  gifts  must  be  various,  that  each  may 
subsist  by  itself.  But  all  these  varieties,  consequently  all  the 
distinctions  which  exist  in  the  relationship  of  neighbor,  which 
depend  on  the  reception  of  the  Lord,  that  is,  on  the  reception 
of  good  from  Him,  can  never  be  known  by  any  man,  nor  indeed 
b}^  any  angel,  except  in  a  general  manner,  or  with  respect  to 
their  kinds  and  species ;  neither  does  the  Lord  require  any 
thing  more  from  the  members  of  His  clnn-ch,  than  that  each 
should  live  according  to  what  he  knows. 

87.  Since  every  one  possesses  good  in  a  different  degree,  it 
follows,  that  the  quality  of  that  good  determines  in  what  de- 
gree, and  in  what  proportion,  any  man  is  to  be  considered  as 
our  neighbor.  That  this  is  the  case  is  plain  from  the  Lord's 
parable  concerning  the  man  who  fell  among  thieves,  whom, 
when  half  dead,  the  priest,  and  also  the  Levite,  passed  by  ; 
but  whom  the  Samaritan,  after  jDouring  oil  and  wine  into  hie 

57 


88—90 


ON  T^E  NKW  JERUSALEM 


wounds,  and  biudins^  tliem  up,  toi>k  upon  Ins  own  beast, 
brought  to  an  inn,  and  gave  orders  that  care  should  be  taken 
of  him.  This  man,  because  lie  did  good  from  a  principle  of 
genuine  charity,  is  called  his  neighbor,  (Luke  x.  29 — 37); 
whence  it  may  be  known  that  they  who  are  influenced  by 
good  are  neighbors  ;  for  the  oil  and  wine  which  the  Samaritan 
poured  into  the  wounds,  signifies  good  and  its  truth. 

88.  From  what  has  now  been  said,  it  is  evident  that  good, 
in  the  universal  sense  of  the  word,  is  the  neighbor,  because 
man  is  the  neighbor  only  according  to  the  quality  of  the  good 
vrhich  he  receives  from  the  Lord.  And  because  good  itself  is 
the  neighbor,  so  also  is  love,  for  all  good  is  from  love  ;  conse- 
quently, every  man  is  the  neighbor  according  to  the  quality  of 
the  love  which  he  possesses  from  the  Lord. 

89.  That  it  is  love  which  constitutes  any  one  the  neighbor, 
and  that  every  man  is  the  neighbor  according  to  the  quality  of 
his  love,  manifestly  appears  ftom  the  case  of  those  who  are 
influenced  by  the  love  of  self  Such  persons  acknowledge  as 
neighbor  those  who  love  them  most,  that  is,  they  regard  them 
as  such,  so  far  as  they  favor  their  own  interests.  These  they 
embrace  ;  they  treat  them  with  affection,  confer  on  them  their 
favors,  and  call  them  tlieir  brethren  :  nay  more  ;  because  they 
are  evil,  they  acknowledge  them  as  neighbors  in  proportion  as 
they  love  themselves,  thus  according  to  the  quality  and  extent 
of  their  love.  Men  of  this  description  deduce  the  origin  of 
neighbor  from  self,  and  for  this  reason,  that  love  constitutes 
and  determines  it.  But  those  who  do  not  love  themselves  above 
others,  as  is  the  character  of  all  who  belong  to  the  kingdom  of 
the  Lord,  derive  the  origin  of  neighbor  from  Him  whom  they 
ought  to  love  supremely,  thus  from  the  Lord  ;  and  they  esteem 
every  one  as  neighbor  according  to  the  quality  of  his  love  to 
the  Lord,  thus  according  to  his  reception  of  the  Lord's  love 
in  himself.  Llence  it  is  manifest  what  the  members  of  the 
church  ought  to  consider  as  the  origin  of  the  relationship  of 
neighbor  ;  and  that  every  one  is  to  be  esteemed  a  neighbor  ac- 
cording to  the  good  which  he  possesses  from  the  Lord  ;  conse- 
quently, that  good  itself  is  the  neighbor. 

90.  That  this  is  the  case,  the  Lord  also  teaches  in  Matthew, 
where,  speaking  of  those  who  had  lived  in  the  practice  of 
good  works.  He  says,  "  that  they  had  given  Him  to  eat,  that 
tliey  had  given  Him  to  drink,  that  they  had  taken  Him  in,  had 
clothed  Him,  had  visited  Him,  and  had  come  to  Him  when  in 
])rison  ;"  and  afterwards,  where  He  says,  "  that  inasmuch  as 
they  had  done  these  things  to  the  least  of  His  brethren,  they 
had  done  them  to  Himself,"  xxv.  31 — 40.  Li  these  six  varieties 
of  good,  as  understood  in  the  spiritual  sense,  are  compre- 
hended all  the  particulars  in  the  relationship  of  neighbor. 
Hence,  also,  it  is  evident,  that  when  good  is  loved,  the  Lord 

58 


AND  ITS  IIKAVENLY  DOCTKIiSrE. 


91—95 


Himself  is  loved  ;  for  it  is  from  the  Lord  that  all  good  proceeds, 
— He  is  in  it,  and  is  good  itself. 

91.  But  not  only  is  man  the  neighbor  in  his  individual  ca- 
pacity, but  also  considered  collectively,  for  a  less  or  a  greater 
society,  the  church,  the  kingdom  of  the  Lord,  and  above  all, 
the  Lord  himself  is  also  the  neighbor.  These  are  our  neighbor, 
and  to  these  we  are  to  do  good  from  a  principle  of  love.  These 
also  constitute  the  ascending  degrees  of  this  relationship  :  for 
a  society  consisting  of  many,  is  the  neighbor  in  a  higher  degree 
than  an  individual ;  our  country  is  so  in  a  still  higher  degree ; 
the  church  in  a  still  higher  degree  than  our  country  ;  and,  in  a 
degree  higher  still,  the  kingdom  of  the  Lord  ;  but  in  the  su- 
preme degx*ee  of  all,  the  Lord  himself  is  the  neighbor.  These 
degrees  of  ascent  are  like  the  steps  of  a  ladder,  at  the  top  of 
which  is  the  Lord. 

92.  The  reason  wliy  a  society  is  the  neighbor  more  than  an 
individual  man,  is,  because  it  consists  of  nian3\  Charity  must 
be  exercised  towards  a  society  in  the  same  manner  as  towards 
an  individual,  namely,  according  to  the  quality  of  the  good 
which  it  possesses  ;  consequently,  in  a  maimer  totally  difierent 
towards  a  society  of  well-disposed  persons,  from  what  must  be 
tlie  case  towards  a  society  of  an  opposite  character.  A  society 
is  loved,  when  its  good  or  welfare  is  consulted,  under  the  influ- 
ence of  the  love  of  good. 

93.  Our  country  is  the  neighbor  more  than  a  society,  be- 
cause it  is  like  a  parent  ;  for  therein  a  man  is  born,  and  by  it 
he  is  nourished  and  protected  from  injuries.  It  is  our  duty  to 
do  good  to  our  country  from  a  principle  of  love  according  to  its 
necessities,  which  principally  regard  the  sustenance,  and  the 
civil  and  spiritual  life  of  its  inhabitants.  The  man  who  loves 
his  country,  and  does  good  to  it  from  a  principle  of  benevo- 
lence, when  he  comes  into  the  other  life,  loves  the  kingdom  ot 
the  Lord  ;  for,  in  that  life,  the  kingdom  of  the  Lord  is  his  coun- 
try :  and  he  who  loves  the  kingdom  of  the  Lord,  loves  the 
Lord  himself;  for  the  Lord  is  all  in  all  in  his  kingdom. 

94.  The  chui-ch  is  the  neighbor  more  than  our  country  ; 
for  he  who  consults  the  welfare  of  the  church,  pi'ovides  for  the 
souls,  and  for  the  eternal  life,  of  those  who  dwell  in  his  coun- 
try. He,  therefore,  who,  from  love,  provides  for  the  church, 
loves  the  neighbor  in  a  superior  degree  ;  for  he  wishes,  and 
earnestly  desires,  that  heaven  and  the  happiness  of  eternal 
life  may  be  the  portion  of  others. 

95.  The  kingdom  of  the  Lord  is  the  neighbor  in  a  still 
higher  degree  ;  for  his  kingdom  consists  of  all  who  are  influ- 
enced by  good,  both  on  earth  and  in  heaven.  Thus  the  kingdom 
of  the  Lord  is  good,  with  all  its  quality,  in  the  aggregate;  and 
when  this  is  loved,  the  individuals  who  are  in  good  are  loved 
also. 

50 


96—99 


ON  THE  NEW  JERUSALEM 


96.  These  are  the  degrees  of  tlie  relationship  of  neighbor 
and.  according  to  these,  love  ascends  in  all  who  are  influenced 
by  the  love  of  the  neighbor.  But  these  degrees  are  degrees 
of  successive  order,  in  which  what  is  prior  or  superior  is  to  be 
preferred  to  what  is  posterior  and  inferior.  And  since  the  Lord 
is  the  supreme  degree,  and  is  to  be  regarded  in  each  degree 
as  the  end  to  which  it  tends,  he,  consequently,  is  to  be  loved 
above  all  persons,  and  above  all  things.  Hence  it  may  now  be 
seen,  in  what  manner  love  to  the  Lord  conjoins  itself  with  love 
towards  the  neighbor. 

97.  It  is  a  common  saying,  that  every  man  is  his  own  neigh- 
bor, that  is,  that  every  one  should  first  take  care  of  himself; 
or,  in  other  words,  that  charity  begins  at  home  :  but  the  doctrine 
of  charity  teaches  in  what  sense  this  is  to  be  understood.  Every 
one  ought  to  provide  for  himself  the  necessaries  of  life,  such  as 
food,  raiment,  a  place  of  habitation,  and  other  things  wliicli 
his  situation  in  civil  life  necessarily  requires.  And  this  lie 
ouglit  to  do,  not  only  for  himself,  but  also  for  his  familj'  and 
his  dependents ;  and  not  for  the  present  time  only,  but  also  for 
the  future.  For  unless  a  man  provide  for  himself  the  necessa- 
ries of  life,  he  cannot  be  in  circumstances  to  exercise  charity, 
being  himself  in  want  of  all  things. 

98.  In  what  sense  every  man  ought  to  consider  himself  as 
his  own  neighbor,  may  appear  from  the  following  comparisons. 
Every  man  ought  to  provide  food  and  raiment  for  his  body; 
this  must  be  the  first  object  of  his  care  ;  but  then  the  end  in 
view  must  be,  to  iiave  a  sound  mind  in  a  healthy  body.  Every 
man  ought  also  to  provide  for  the  necessary  requirements  of  his 
mind,  that  is,  to  store  it  with  such  things  as  will  raise  it  in  in- 
telligence and  wisdom,  and  thus  qualify  him  for  being  of  ser- 
vice to  his  fellow-citizens,  to  his  country,  to  the  church,  and 
thus  to  the  Lord.  The  man  who  thus  acts,  provides  for  his 
own  spiritual  welfare  to  eternity.  Hence  it  is  obvious  that  the 
end,  whatever  it  be,  is  the  primary  object  of  attention;  for  all 
intermediate  objects  regard  it.  The  case  is  similar  to  that  of 
a  man  who  builds  a  house  :  the  first  thing  he  does  is  to  lay  a 
solid  fVmndation  ;  and  the  foundation  is  laid  for  the  sake  of  the 
house,  and  the  house  is  built  for  the  purpose  of  being  inhabit- 
ed. But  the  man  who  regards  himself  as  his  nearest  neigh- 
bor, resembles  him  who  considers  the  foundation  of  his  house 
as  the  chief  end,  and  not  the  house  itself,  as  a  place  of  abode : 
whereas  the  habitation  is  the  first  and  ultimate  end  ;  and  the 
house,  Avith  its  foundation,  is  only  a  means  to  that  end. 

99.  The  end  plainly  shows  the  sense  in  which  a  man  should 
consider  himself  as  his  own  neighbor,  and  provide  for  himself 
in  the  first  instance.  If  his  end  be  to  become  richer  than 
others,  solely  for  the  sake  of  riches,  of  pleasure,  or  of  station, 
and  the  like,  it  is  a  bad  end,  and  such  a  man  does  not  love  his 

60 


AND  ITS  HEAVENLY  DOCTRINE. 


100—103 


neiglibor,  but  himself:  but  if,  on  the  contrary,  his  end  be  to 
procure  riches  that  he  may  thereby  provide  for  the  good  of  his 
fellow-citizens,  of  society  in  general,  of  his  country,  and  of 
the  church  ;  as,  also,  if  he  procure  for  himself  offices  of  use- 
fulness for  the  same  purposes,  he  loves  his  neighbor.  And  be- 
cause every  man's  hrst  and  ultimate  end  is  that  which  he  loves 
supremely,  the  end  for  which  he  acts  is  what  constitutes  the 
man  :  for  this  end  is  his  love. 

What  has  hitherto  been  said  has  been  confined  to  the  rela- 
tionship of  neighbor;  love  towards  him,  orchaeitTj  shall  now 
be  considered. 

100.  It  is  the  opinion  of  many,  that  charity  consists  in 
giving  to  the  poor,  in  assisting  the  needy,  and  in  doing  good 
indiscriminately  ;  charity,  however,  consists  in  acting  with  pru- 
dence, and  with  a  view  to  good  as  the  result.  He  who  bestows 
his  bounty  on  a  poor  or  needy  villain,  does  evil  to  his  neighbor 
through  such  a  person;  for  he  thus  confirms  him  in  evil  and 
supplies  him  with  the  means  of  doing  evil  toothers.  The  case 
is  otherwise  with  him  who  supplies  the  wants  of  the  good. 

101.  Cut  charity  embraces  operations  much  more  extensive 
than  those  which  relate  to  the  relief  of  the  poor  and  needy  :  it 
consists  in  doing  what  is  right  in  every  action  of  life,  and  in 
the  faithful  performance  of  onr  duty  in  every  office.  Thus,  if 
a  judge  administers  justice  for  its  own  sake,  heexei'cises  charity; 
if  he  punishes  the  guilty,  and  acquits  the  innocent,  he  exer- 
cises charity  ;  for,  in  so  doing,  he  promotes  the  welfare  of  his 
fellow-citizens,  and  of  his  country.  The  Christian  minister, 
again,  who  teaches  truth,  and  leads  the  people  of  his  charge  to 
good,  foi-  the  sake  of  truth  and  of  good,  exercises  charity :  but 
lie  who  does  such  things  from  selfish  and  worldly  motives,  does 
not  exercise  charity,  for  he  does  not  love  his  neighbor,  but  only 
himself. 

102.  The  case  is  similar  in  all  other  instances,  whether  in 
private  or  in  public  life  ;  as  with  the  behavior  of  children  to 
their  parents,  and  of  parents  to  their  children  ;  of  servants  to 
their  masters,  and  of  masters  to  their  servants  ;  of  subjects  to 
their  king,  and  of  kings  to  their  subjects.  In  all  these  cases, 
whoever  performs  his  duty  from  a  principle  of  duty,  and  does 
what  is  just  from  a  principle  of  justice,  exercises  charity. 

103.  The  reason  why  these  things  are  included  in  the  love 
of  the  neighbor,  or  charity,  is,  because,  as  M'as  said  above, 
every  individual  man  is  the  neighbor,  although  in  a  different 
manner :  a  society,  whether  great  or  small,  is  the  neighbor 
more  than  the  individual  ;  our  country,  more  than  a  society; 
the  kingdom  of  the  Lord  more  than  cur  country  ;  and  the  Lorcl 
Himself  above  all ;  and,  in  the  universal  sense,  good,  which 
proceeds  from  the  Lord  ;  consequently,  also,  sincerity  and  jus- 
tice.   The  man,  therefore,  who  does  good  of  any  kind,  tor  its 


lOi— 106 


ON  THE  NEW  JERUSALEM 


own  sake,  and  who  acts  sincerely  and  justly  for  the  sake  of 
sincerity  and  justice,  loves  the  neighbor,  and  exercises  charity  ; 
for  he  acts  from  the  love  of  good,  sincerity,  and  justice ;  and, 
consequently,  from  love  to  those  in  whom  good,  sincerity,  and 
justice  dwell. 

104.  Charity,  therefore,  is  an  internal  affection,  from  which 
man  is  desirous  to  do  good,  and  to  do  so  without  the  liope  of 
remuneration  ;  the  deliglit  of  his  life  consisting  in  thus  acting. 
Those  who  do  good  from  this  internal  affection,  are  influenced 
l)y  charity  in  all  that  they  think  and  say,  desire  and  practise. 
It  may  be  said,  that  a  man,  or  an  angel,  is,  as  to  his  interiors, 
charity  itself,  when  he  makes  good  to  be  tlie  neighbor.  So  wide 
is  the  s])here  of  operation  which  charity  embraces. 

105.  Tliose  who  propose  to  themselves  the  love  of  self  and 
the  world  as  the  end  of  their  actions,  cannot,  in  any  respect, 
be  influenced  by  charity.  They  do  not  even  know  what  charity 
is,  and  are  utterly  at  a  loss  to  comprehend  how  the  desire  of 
l)eneflting  their  neighbor,  and  performing  acts  of  kindness  tc 
him,  Avithout  a  view  to  reward,  should  constitute  heaven  in 
man  ;  and  that  there  is  inherent  in  such  att'ection  a  degree  of 
felicity  equal  to  that  experienced  by  the  angels  in  heaven,  which 
is  inefliible.  Tiie  reason  is,  that  they  imagine,  that  if  they 
were  to  be  deprived  of  the  pleasure  arising  from  honors  and 
riches,  they  sliould  experience  joy  no  more :  whereas  it  is  only 
when  such  prospects  are  abandoned,  that  heavenly  joy,  which 
infinitely  transcends  all  other,  commences. 


FROM  THK  ARCANA  C(ELF?TLV. 

106.  That  heaven  is  distinguished  into  two  kinQ^loms,  one  of 
which  is  called  the  celestial  kingdom,  and  the  other  the  spiritual; 
the  love  prevailing  in  the  celestial  kingdom  is  love  to  the  Lord,  and 
is  called  celestial  love  ;  and  the  love  prevailing  m  the  spiritual  king- 
dom is  love  towards  the  neighbor,  or  charity,  and  is  called  spiritual 
love,  n.  3325,  3653,  7257,  9002,  9833,  9961.  That  heaven  is  thus 
distinguished,  .see  the  work  On  Heavex  and  Hell,  n.  20  to  28:  and 
that  the  Divine  [principle]  of  the  Lord  in  the  heavens  is  love  to  Him, 
and  charity  towards  the  neighbor,  n.  13  to  19,  in  the  same. 

That  it  cannot  be  known  what  good  is  and  what  truth  is.  unless  . 
it  be  known  what  love  to  the  Lord  and  love  towards  the  neighbor 
are,  because  ah  good  is  of  love,  and  all  truth  is  of  good.  n.  7255, 
7366.  That  to  know  truths,  to  will  truths,  and  to  be  afl'ected  witt 
them  for  truths'  sake,  that  is,  because  they  are  truths,  is  charitv.  r. 
3876,  3877.  That  charity  consists  in  an  internal  affection  of  doing 
truth,  and  not  in  an  external  affection  without  an  internal  one,  n. 
2430,  2442,  3776,  4899,  4956,  8033.  Thus  that  charity  consists  m 
performing  uses  for  the  sake  of  uses,  n.  7038,  8253.    That  charily 


AND  ITS  HEAVENLY  DOCTKIXE. 


106 


is  the  spiritual  life  of  man,  n.  7081.  Tliat  the  whole  Word  is  the 
doctrine  of  love  and  charity,  n.  6632,  72G2.  That  it  is  tinknown  at 
this  day  what  charity  is,  n.  2417,  3398,4776,  6632.  That  neverthe- 
less man  may  know  from  the  light  of  his  own  reason,  that  love  and 
charity  constitute  man  n.  3957,  6273.  Also  that  good  and  truth 
accord  together,  and  that  one  is  of  the  other,  and  so  also  love  and 
fiiith,  n.  7627. 

That  the  Lord  is  the  neighbor  in  the  supreme  sense,  because  He  is 
to  be  loved  above  all  things  ;  and  hence  that  all  is  the  neighbor  which 
is  from  Him,  and  in  which  He  is, — thus  that  good  and  truth  are,  n. 
2425,  3419,  670G,  6819,  6823,  8124.  That  the  distinction  of  neighbor 
is  according  to  the  quality  of  good,  thus  according  to  the  presence  of 
the  Lord,  n.  6707,  6708,  6709,  6710.  That  every  man  and  every 
society,  also  our  country  and  the  church,  and,  in  a  universal  sense, 
the  kingdom  of  the  Lord,  are  the  neighbor,  and  that  to  do  good  to 
them  according  to  the  quality  of  their  state  from  a  love  of  good,  is  tc 
love  the  neighbor ;  thus  that  the  neighbor  is  their  good,  which  is  to  be 
consulted,  n.  C818  to  6824,  8123.  That  civil  good,  which  is  justice, 
and  moral  good,  which  is  the  good  of  life  in  societv,  and  is  called  sin- 
cerity, are  also  the  neighbor,  n.  2915,  4730,  8120,  8121,  8122.  That 
to  love  the  neighbor  does  not  consist  in  loving  his  person,  but  in  loving 
that  with  him  from  which  he  is,  consequently  gootl  and  truth,  n.  5025, 
10,336.  That  they  who  love  the  person,  and  not  that  which  is  with 
him  from  which  he  is,  love  evil  as  well  as  good,  n.  3820.  And  that 
they  do  good  to  the  evil  as  well  as  to  the  good,  when  nevertheless 
doing  good  to  the  evil  is  doing  evil  to  the  good,  which  is  not  loving 
the  neighbor,  n.  3820,  6703,  8120.  That  the  judge  who  punishes 
the  evil  that  they  may  be  amended,  and  that  the  good  may  not  be 
contaminated  by  them,  loves  the  neighbor,  n.  3820,  8120,  8121. 

That  to  love  the  neighbor  is  to  do  what  is  good,  just,  and  right, 
in  every  work  and  in  every  office,  n.  8120,  8121,  8122.  Hence  that 
charity  towards  the  neighbor  extends  itself  to  every  particular 
which  man  thinks,  wills,  and  does,  n.  8124.  That  to  do  what  is  good 
and  true  is  to  love  the  neighbor,  n.  10,310,  10,336.  That  they  who 
do  this  love  the  Lord,  who  in  the  supreme  sense  is  the  neighbor,  n. 
9212.  That  a  life  of  charity  is  a  life  according  to  the  command- 
ments of  the  Lord ;  and  that  to  live  according  to  Divine  Truths  is 
to  love  the  Lord,  n.  10,143,  10,153,  10,310,  10,578,  10,648. 

That  genuine  charity  is  not  meritorious,  n.  2340,  2373,  2400, 
3887,  6388  to  6393.  Inasmuch  as  it  is  from  internal  affection,  con- 
sequently from  the  delight  of  the  life  of  doing  good,  n.  2373,  2400, 
3887,  6388,  6393.  That  they  who  separate  faith  from  charity,  in 
anotiier  life  hold  faith  and  tlie  good  works  which  they  have  done  in 
an  external  form  as  meritorious,  n.  2373.  That  they  who  are  in  evils 
from  the  love  of  self  or  the  love  of  the  world,  know  not  what  it  is  to 
do  good  without  a  view  to  reward ;  of  consequence  they  know^  not 
what  that  charity  is  which  is  not  meritorious,  n.  8037. 

That  the  doctrine  of  the  Ancient  Church  was  the  doctrine  of  life, 
which  is  the  doctrine  of  charity,  n.  2487,  2385,  3419,  3420,  4844, 
6628.  That  thence  they  had  intelligence  and  wisdom,  n.  2417, 6629, 
7259  to  7262.  That  intelligence  antl  wisdom  increase  immensely  in 
the  other  life  with  those  who  have  lived  a  life  of  charity  in  the  world, 

63 


107 


ON  THE  NEW  JERUSALEM 


n.  1941, 5859.  That  the  Lord  flows  in  with  Divine  Truth  into  charity, 
because  into  the  essential  life  of  man,  n.  2363.  That  the  man  with 
whom  charity  and  faith  are  conjoined  is  like  a  garden  ;  but  like  a 
desert  when  they  are  not  conjoined,  n.  7626.  That  man  recedes 
from  wisdom  in  proportion  as  he  recedes  from  charity  ;  and  that 
they  who  are  not  in  charity,  are  in  ignorance  concerning  Divine 
Truths,  however  wise  they  think  themselves,  n.  2416,  2435.  That 
the  angelic  life  consists  in  performing  the  goods  of  charity,  which 
are  uses,  n.  454.  That  the  spiritual  angels,  who  are  they  that  are 
in  the  good  of  charity,  are  forms  of  charity,  n.  553,  3804,  4735. 

That  all  spiritual  truths  regard  charity  as  their  beginning  and  end, 
n.  4353.  That  the  doctrinals  of  the  church  are  of  no  avail,  unless 
they  regard  charity  as  their  end,  n.  2049,  2116. 

That  the  presence  of  the  Lord  with  men  and  angels  is  according 
to  their  state  of  love  and  charity,  n.  649,  904.  That  charity  is  the 
image  of  God,  n.  1013.  That  love  to  the  Lord,  consequently  the 
Lord,  is  within  charity,  although  man  does  not  know  it,  n.  2227, 
5066,  5067.  That  they  who  live  a  life  of  charity  are  accepted  as 
citizens  both  in  the  world  and  in  heaven,  n.  1121.  That  the  good 
of  charity  is  not  to  be  violated,  n.  2359. 

That  they  who  are  not  in  charity  cannot  acknowledge  and  worship 
the  Lord  except  from  hypocrisy,  n.  2132,  4424,  9833.  That  the 
forms  of  hatred  and  of  charity  cannot  exist  together,  n.  1860. 

107.  To  the  above  shall  be  added  some  particulars  concerning 
the  doctrine  of  love  to  the  Lord,  and  the  doctrine  of  charity,  as  it 
was  held  by  the  ancients  who  constituted  the  church  of  those  times  ; 
in  order  that  the  former  quality  of  that  doctrine,  which  at  this  day 
exists  no  longer,  may  be  known.  The  particulars  are  extracted  from 
the  Arcana  Ccelestia,  n.  7257  to  7263. 

The  good  which  belongs  to  love  to  the  Lord,  is  called  celestial ; 
and  the  good  which  belongs  to  love  towards  the  neighbor,  or  charity, 
is  called  spiritual  good.  The  angels  of  the  inmost  or  third  heaven, 
are  in  the  good  of  love  to  the  Lord,  being  called  celestial  angels  ; 
but  the  angels  of  the  middle  or  second  heaven,  are  in  the  good  of 
.ove  towards  the  neighbor,  being  called  spiritual  angels. 

The  doctrine  of  celestial  good,  which  is  that  of  love  to  the  Lord, 
is  of  most  wide  extent,  and  at  the  same  time  most  full  of  arcana ; 
being  the  doctrine  of  the  angels  of  the  inmost  or  third  heaven,  which 
,s  such,  that  if  it  were  delivered  from  their  mouths,  scarcely  a 
thousandth  part  of  it  would  be  understood :  the  things  also  which 
it  contains  are  ineffable.  This  doctrine  is  contained  in  the  inmost 
sense  of  the  Word ;  but  the  doctrine  of  spiritual  love,  in  the  inter- 
nal sense. 

The  doctrine  of  spiritual  good,  which  is  that  of  love  towards  the 
neighbor,  is  also  of  wide  extent  and  full  of  arcana,  but  much  less  so 
than  the  doctrine  of  celestial  good,  which  is  that  of  love  to  the  Lord. 
That  the  doctrine  of  love  towards  the  neighbor,  or  charity,  is  of 
wide  extent,  may  appear  from  the  fact,  that  it  reaches  to  all  the 
things  whicii  man  thinks  and  wills,  consequently  to  all  which  he 
speaks  and  acts,  even  to  the  most  minute  particulars  ;  and  also  from 
the  fact,  that  the  same  charity  does  not  exist  with  two  different 
persons,  and  that  no  two  persons  are  alike  the  neighbor. 
64 


a:nd  its  heavenly  doctkene. 


108 


As  tlio  doctrine  of  charity  was  so  extensive,  therefore  the  ancients, 
with  wliom  it  was  the  very  doctrine  of  the  church,  distinguished 
charity  towards  the  neighbor  into  several  classes,  which  they  again 
Bubdivided,  and  gave  names  to  each  class,  and  taught  how  charity 
was  to  be  exercised  towards  those  who  are  in  one  class,  and  towards 
those  who  are  in  another ;  and  thus  they  reduced  the  doctrine  and 
the  exercises  of  charity  into  order,  that  they  might  distinctly  fall 
imder  the  view  of  the  understanding. 

The  names  which  they  gave  to  those  towards  whom  they  were  to 
exercise  charity  were  several;  some  they  called  the  blind,  some  the 
LAME,  some  the  maimed,  some  the  poor,  some  the  misekable  and  af- 
flicted, some  the  fatherless,  some  widows  ;  but  in  general  they 
called  them,  the  hungry,  to  whom  they  should  give  to  eat,  the  thirsty, 
to  whom  they  should  give  to  drink,  strangers,  whom  they  should 
take  in,  the  naked,  whom  they  should  clothe,  the  sick,  whom  they 
should  visit,  and  the  bound  in  prison,  to  whom  they  should  come. 

These  names  were  given  from  heaven  to  the  ancients  who  be- 
longed to  the  church,  and  by  those  who  were  so  named  they  under- 
stood those  who  were  spiritually  such.  Their  doctrine  of  charity 
not  only  taught  who  these  were,  but  also  the  quality  of  the  charity 
to  be  exercised  towards  each  :  hence  it  is,  that  the  same  names  are 
in  the  Word,  and  signify  those  who  are  such  in  a  spiritual  sense. 
The  Word  in  itself  is  nothing  but  the  doctrine  of  love  to  the  Lord, 
and  vf  charity  towards  the  neighbor,  as  the  Lord  teaches :  Thou 
slialt  love  the  Lord  thy  Ood  ivith  all  thy  heart,  and  ivith  all  thy  soul, 
and  with  all  thy  771172(1 ;  this  is  the  first  arid  great  coinmandmmt. 
The  seco7id  is  like  unto  it,  Thou  shall  love  thy  neighbor  as  thyself. 
On  these  two  commandme7its  hang  all  the  law  and  the  prophets.  Matt, 
xxii.  35,  36,  87,  38.  The  law  and  the  prophets  are  the  whole 
Word. 

The  reason  whj^  those  same  names  are  in  the  Word,  is,  in  order 
that  the  Word,  which  is  in  itself  spiritual,  might,  in  its  iiltimate,  be 
natural ;  and  because  they  who  are  in  external  worship  are  to  exer- 
cise charity  towards  such  as  are  so  named,  and  they  who  are  in  in- 
ternal worship  towards  such  spiritually  understood;  thus  that  the 
simple  might  understand  and  do  the  Word  in  simplicity,  and  the 
wise,  in  wisdom  ;  also,  that  the  simple,  by  the  externals  of  charity, 
might  be  initiateo  into  its  internals 


OF  FAITH. 

108.  It  is  impossible  for  any  one  to  know  the  essence  of 
faith,  unless  he  know  tlie  essence  of  charity  ;  because  wliere 
there  is  no  cliarity,  there  is  no  faith  :  for  charity  and  faith 
foi'in  a  one,  like  good  and  truth.  Wliat  a  man  loves  or  liolds 
dear,  he  esteems  good  ;  and  what  he  believes,  lie  esteems  true  : 
whence  it  is  manifest  that  there  is  a  similar  oneness  between 
chai-ity  and  faith,  as  there  is  between  good  and  truth.  Tlie 
[5]  65 


109—114 


ON  THE  NEW  JERUSALEM 


nature  of  their  union  may  be  clearly  seen  from  what  has  beeu 
Bald  above  concernmg  Good  and  Truth. 

109.  The  oneness  existing  between  charit}'^  and  faith  is  also 
Bimilar  to  that  between  the  will  and  understanding  in  man, 
for  these  two  faculties  are  the  respective  receptacles  of  good  and 
truth,  the  will  receiving  good,  and  the  understanding,  truth  ; 
thus,  also,  these  two  facid ties  receive  charity  and  faith,  for  good 
belongs  to  charity,  and  truth  to  faith.  Every  one  knows  that 
charity  and  fuith  reside  with  man,  and  in  man  ;  and,  since 
this  is  the  case,  they  must  reside  in  his  will  and  understanding  ; 
for  therein  and  thence  is  all  the  life  of  man.  Man,  it  is  true, 
is  also  endowed  with  memory  ;  but  this  is  only  the  outer  court, 
Avliere  those  tlungs  which  are  to  enter  into  the  understanding 
and  the  will  are  collected  together.  Hence,  it  is  evident,  there 
is  a  union,  or  oneness,  of  faith  and  charity,  like  that  of  the 
will  and  understanding ;  the  nature  of  which  union  may  be 
understood  from  what  has  been  said  above  on  the  Will  and 
Understanding. 

110.  Charity  conjoins  itself  with  faith  in  man,  when  he 
wills  what  he  knows  and  perceives  ;  to  will  has  relation  to  cha- 
rity ; — to  know  and  perceive  to  faith.  Faith  entei-s  man,  and 
becomes  his  own,  when  he  wills  and  loves  what  he  knows  and 
perceives ;  but  unless  this  be  the  case  it  remains  without  him. 

111.  Faith  is  not  in  reality  faith  in  man,  unless  it  become 
spiritual,  and  it  does  not  become  spiritual  unless  it  belong 
to  his  love  ;  and  it  may  be  said  to  belong  to  his  love  when 
man  embodies  truth  and  good  in  his  life,  that  is,  when  he  lives 
according  to  those  things  which  are  commanded  in  the  Word. 

112.  Faith  is  the  afiection  of  truth  arising  from  willing  truth 
purely  for  its  own  sake  ;  and  to  will  truth  for  its  own  sake  is 
the  true  spiritual  principle  of  man  :  being  entirely  distinct  from 
the  natural  principle,  which  consists  in  v.'illin^  truth,  not  for 
the  sake  of  truth,  but  for  the  sake  of  personal  glory,  reputation, 
or  gain.  To  will  truth  abstractedly  from  such  motives  is  spi- 
ritual, because  it  is  from  a  Divine  origin.  Wliatever  proceeds 
from  a  Divine  origin  is  spiritual  ;  and  this  is  conjoined  to  man 
by  love  ;  for  love  is  spiritual  conjunction. 

113.  Man  may  know,  think,  and  understand  much,  but 
when  he  is  left  to  solitary  reflection,  he  rejects  from  himself 
everything  that  is  not  in  accordance  with  his  ruling  love.  Hence 
also  he  rejects  such  things  after  the  life  of  the  body,  when  he 
lives  as  a  spirit :  that  alone  remains  in  the  spirit  of  man  which 
has  entered  into  his  love  ;  all  other  things,  after  death,  are 
regarded  by  liim  as  foreign,  and  are  cast  out,  because  they 
belong  not  to  his  love.  It  is  said  that  this  takes  place  with 
the  spirit  of  man,  because,  after  the  dissolution  of  the  body, 
man  lives  a  spirit. 

114.  Some  idea  may  be  formed  of  the  good  of  charity,  and 
66 


AND  ITS  ITEAVENLY  DOCTRLNE. 


115—117 


the  tnitli  of  fiutli,  from  tlie  light  and  heat  of  the  sun.  When 
the  light  which  proceeds  from  the  snn  is  conjoined  with  the 
heat,  as  in  the  spring  and  summer,  all  the  productions  of  the 
earth  germinate  and  flourisli;  but  when  there  is  no  heat  in  the 
light,  as  in  the  time  of  winter,  all  the  productions  of  the  earth 
become  torpid  and  die.  Just  so  it  is  with  the  truth  of  faith, 
which  is  spiritual  light,  and  with  love,  which  is  sj)iritual  heat. 
Hence,  then,  a  correct  idea  may  be  formed  of  the  state  of  every 
man  who  is  a  member  of  the  ciiurch,  and  also  of  his  quality 
wlien  his  fiiith  is  conjoined  to  charitj^,  and  when  his  faitli  is 
separated  from  charity :  in  the  former  case  he  resembles  a 
garden  and  a  paradise  ;  in  the  latter,  a  desert,  or  a  land  cov- 
ered with  snow. 

115.  The  confidence  or  trust,  which  is  said  to  arise  from 
faith,  and  which  is  called  essential  saving  faith,  is  not  spiritual 
confidence,  or  trust,  but  merely  natural,  when  it  is  from  faith 
alone.  Spiritual  confidence  or  trust  has  its  essence  and  life 
from  the  good  of  love,  but  not  from  faith  separate  from  that 
good.  The  confidence  of  faith  separate  from  good  is  dead  ;  on 
which  account  true  confidence  is  impossible  for  those  who  live 
in  the  practice  of  evil ;  neither  is  that  confidence  which  leads  to 
the  expectation  of  obtaining  salvation  on  account  of  the  Lord's 
merit  with  the  Father,  whatever  may  have  been  the  nature  of 
a  man's  life,  a  confidence  founded  on  truth.  All  who  possess 
spiritual  faith,  have  a  confidence  that  they  shall  be  saved  by 
the  Lord  ;  for  the}'  believe  that  the  Lord  came  into  the  world 
to  give  eternal  life  to  those  who  believe  in  Him,  and  who  live 
according  to  the  precepts  which  He  taught ; — that  He  regene- 
j-ates  them,  and  renders  them  meet  for  heaven  ; — and  that 
Jle  alone  efiects  this,  from  pure  mercy,  and  without  the  aid  of 
man. 

116.  To  believe  those  things  which  are  taught  in  the  Word, 
or  which  are  enforced  by  the  doctrine  of  the  church,  and  not, 
at  the  same  time,  to  live  according  to  them,  appears,  indeed, 
a«  if  it  were  faith,  and  by  such  faith  some  suppose  they  are 
saved  ;  but  by  this  alone  no  one  can  be  saved ;  for  it  is  merely 
persuasive  faith,  the  real  nature  of  which  shall  now  be 
explained. 

117.  Faith  is  persuasive,  when  the  Word  and  the  doctrine 
of  the  church  are  believed  and  loved,  not  for  the  sake  of  truth 
and  a  life  according  to  it,  but  for  the  sake  of  gain,  of  lionor,  and 
reputation  for  learning,  as  ends  ;  wherefore,  tiiey  who  entertain 
this  faith,  do  not  look  to  the  Lord  and  to  heaven,  but  to  them- 
selves and  the  woi-ld.  Those  who  aspire  after  great  things  in 
the  world,  and  are  covetous  of  extensive  possessions,  areundei 
a  stronger  persuasion  of  the  truth  of  what  is  taught  by  the 
church,  than  those  whose  aims  are  more  humble,  and  whose 
desires  are  more  moderate.    The  reason  is,  that  the  former 

C7 


lis,  119 


ON  THE  NEW  JERUSALEM 


regard  tlie  doctrine  of  tlie  church  only  jis  the  means  of  attain- 
ing their  own  ends  ;  and  in  proportion  as  the  ends  are  coveted, 
the  means  arc  loved,  and  are  also  helieved.  But  the  real  case 
stands  thus.  So  far  as  men  are  inlamed  by  the  love  of  self 
and  the  world,  and  from  such  excitement  speak,  preach,  and 
act,  they  are  under  the  influence  of  the  above  mentioned  per- 
suasion, and  they  know  no  otherwise  than  that  all  is  reality  ; 
but  when  the  ardor  of  those  affections  has  abated,  or  is  removed, 
they  believe  but  little,  and  oftentimes,  nothing  at  all.  From 
this  it  is  evident,  that  persuasive  faith  is  the  faith  of  the  lips 
only,  and  not  of  the  heart,  and  that  in  itself  it  is  no  taith. 

118.  Those  who  possess  persuasive  faith  do  not  know  from 
any  internal  enlightenment  whether  what  they  teach  be  true 
or  false  ;  neither,  indeed,  do  they  care,  provided  it  be  believed 
by  the  vulgar  ;  for  they  have  no  affection  of  truth  for  its  own 
sake  ;  and  hence  they  abandon  their  faith,  whenever  they  are 
deprived  of  honor  and  gain,  excepting  when  their  reputation  is 
in  danger  of  being  injured.  Persuasive  faith  does  not  exist 
internally  with  man,  l)ut  stands  without,  in  the  memory  only, 
whence  it  is  taken  whenever  it  is  required  to  be  taught.  On 
this  account,  both  that  faith  and  the  truths  belonging  to  it  are 
dissipated  after  death  ;  for  then  there  remains  only  so  much  of 
faith  as  is  Avithin  man,  that  is,  as  is  rooted  in  good  and  has 
thus  become  a  part  of  the  life. 

119.  Those  who  have  only  this  persuasive  faith  are  described 
bj^  the  Lord  in  the  gospel  by  Matthew,  where  He  says :  Many 
will  say  to  Me,  in  that  day,  Lord,  Lord,  have  we  not  prophesied 
in  Thy  name,  and  in  Thy  name  have  cast  out  devils,  and  in  Thy 
name  dune  many  wonderful  works  ?  And  then  will  I  prof  ess 
unto  them,  I  never  knew  you  ;  depart  from  Me  ye  that  work 
iniquity,  chap.  vii.  22,  23.  Also  in  Luke:  Then  shall  yehegin 
to  say,  We  have  eaten  and  drunk  in  Thy  presence,  and  Thou  hast 
taught  in  our  streets.  But  He  shall  say,  I  tell  you,  I  know  you 
not  whence  ye  a,re  j  depart  from  Me,  all  ye  workers  of  iniquity , 
chap.  xiii.  26,  27.  The  same  persons  are  understood  also  by 
the  five  foolish  virgins  who  had  no  oil  in  their  lamps,  and  who 
are  thus  described  in  Matthew  :  Afterwards  came  also  the  oth- 
er virgins,  sayhig,  Lord,  Lord,  open  to  us.  But  He  answered 
and  said,  Verily,  L  say  unto  you,  1  know  you  not,  chap,  xxv 
11,  12.    Oil  in  lamps,  signifies  the  good  of  love  in  faith. 


68 


AND  ITS   HEAVENLY  DOCTKtNE. 


120,  121 


FROM  THE  ARCANA  C(ELESTIA. 

That  they  who  do  not  know  that  all  things  in  the  universe 
ha,  J  1  lation  to  Truth  and  Good,  and  to  the  conjunction  of  both, 
tht*»  aL  /thing  may  be  produced,  do  not  know  that  all  things  of  the 
church  have  relation  to  Faith  and  Love,  and  to  the  conjunction  of 
both,  that  the  church  may  be  in  man,  n.  7752  to  7762,  9186,  9224. 
That  all  things  in  the  universe  which  are  according  to  Divine  order 
have  relation  to  good  and  truth,  and  to  their  conjunction,  n.  2451, 
3166,  4390,4409,  5282,  7256,  10,122,  10,555.  That  truths  are  of 
faith  and  goods  are  of  love,  n.  4353,  4997,  7178,  10,367.  This  is  the 
reason  that  good  and  truth  have  been  treated  of  in  this  doctrine  ; 
wherefore  froin  what  has  been  adduced,  conclusions  may  be  drawn 
respecting  faitn  and  love;  and  it  may  be  known  what  their  quality 
is  when  tiiey  are  conjoined,  and  what  it  is  when  they  are  not  con- 
joined, by  puttmg  love  in  the  place  of  good,  and  faith  in  the  place 
of  truth,  and  making  applications  accordingly. 

That  they  who  do  not  know  that  all  and  singular  things  in  man 
have  relation  to  the  Understanding  and  Will,  and  to  the  conjunc- 
tion of  both,  in  order  that  man  may  be  man,  do  not  know  clearlv 
that  all  things  of  the  church  have  relation  to  Faith  and  Love,  and 
to  the  conjunciion  of  both,  in  order  that  the  church  may  be  with 
man,  n.  2231,  7;  52,  7753,  7754,  9224,  9995,  10,122.  That  man  has 
two  faculties,  tho  understanding  and  the  will,  n.  641,  803,  3623, 
3939.  That  the  understanding  is  designed  for  receiving  truths, 
consequently  the  things  of  faith ;  and  the  will  for  receiving  goods, 
consequently  the  dungs  of  love,  n.  9300,  9930,  10,064.  This  is  the 
reason  why  the  w  ill  and  understanding  have  been  also  treated  of  in 
this  doctrine ;  for  from  what  has  been  adduced,  conclusions  may  be 
drawn  respecting  laivh  and  love,  and  it  may  be  known  what  their 
quality  is  when  they  are  conjoined,  and  what  it  is  when  they  are  not 
conjoined,  by  consideang  love  as  in  the  will,  and  faith  as  in  the  un- 
derstanding. 

That  they  who  do  \iot  know  that  man  has  an  internal  and  an  ex- 
ternal, or  an  internal  and  external  Man,  and  that  all  things  of 
heaven  have  relation  to  the  internal  man,  and  all  things  of  the  world 
to  the  external,  and  that  then-  conjunction  is  like  the  conjunction  of 
the  spiritual  world  and  the  natural  world,  do  not  know  what  Spirit- 
ual Faith  and  Spiritual  Love  are,  n.  4392,  5132,  8610.  That 
there  is  an  internal  and  an  e.vternal  man,  and  that  the  internal  is  the 
spiritual  man,  and  the  external  the  natural,  n.  978,  1015,  4459,  6309, 
9701  to  9709.  That  faith  is  so  far  spiritual,  consequently  so  far 
faith,  as  it  is  in  the  internal  man  ;  and  love  likewise,  n.  1504,  3987, 
8444.  And  that  so  far  as  the  truths  which  are  of  faith  are  loved,  so 
far  they  become  spiritual,  n.  1594,  3987.  This  is  the  reason  why 
the  internal  and  external  man  have  been  treated  of,  for  from  what  has 
been  adduced,  conclusions  may  be  drawn  respecting  faith  and  love, 
what  their  quality  is  when  they  are  spiritual,  and  what  when  they 
are  not  spiritual ;  consequently  how  far  they  are  of  the  church,  .and 
how  far  they  are  not  of  the  church. 

121.  That  faith  separate  from  love  or  charity  is  like  the  light  of 

69 


121 


ON  THE  NEW  JKRUSALKM 


winter,  in  which  all  things  on  earth  are  torpid,  and  no  hai  vests, 
fruits,  or  flowers,  are  produced  ;  but  that  laith  with  love  or  charity 
is  like  the  light  of  spring  and  summer,  n  which  all  things  flourish 
and  are  produced,  2231,  3146,  3412,  3413.  That  the  wintry  light  of 
faith  separate  from  charity  is  changed  into  thick  darkness  wlien  light 
from  he'aven  Hows  in ;  and  that  they  who  are  in  that  faith  then  come  in- 
to blindness  and  stupidity,  n.  3412,  3413.  That  they  who  separate 
faith  from  cliarity,  in  doctrine  and  life,  are  in  darkness,  consequently 
in  ignorance  of  truth,  and  in  falses,  for  these  are  darkness,  n.  9186. 
That  they  cast  themselves  into  falses,  and  into  evils  thence,  n.  3325, 
8094.  The  errors  and  falses  into  which  they  cast  themselves,  n.  4721, 
4730,  4776,  4783,  4925,  7779,  8313,  8765,  9224.  That  the  Word  is 
shut  to  them,  n.  3773,  4783,  8780.  That  they  do  not  see  or  attend 
to  all  those  things  which  the  Lord  so  often  spake  concerning  love 
and  charity,  and  concerning  their  fruits,  or  goods  in  act,  concerning 
which,  n.  1017,  3416.  That  neither  do  they  know  what  good  is,  nor 
consequently  what  celestial  love  is,  nor  what  charity  is,  n.  2507,  3603, 
4126,  9995. 

That  faith  separate  from  charity  is  no  faith,  n.  654,  724,  1162, 
1176,  2049,  2116,  2340,  2349,  2419,  3849,  3868,  6348,  7039, 
7842,  9782.  That  such  a  faith  perishes  in  the  other  life,  n.  2228, 
5820.  That  when  faith  alone  is  assumed  as  a  principle,  truths  are 
contaminated  by  the  falsehood  of  the  principle,  n.  2433.  That  such 
persons  do  not  suffer  themselves  to  be  persuaded,  because  it  is 
against  their  principle,  n.  2385.  That  doctrinals  concerning  faith 
ak)ne  destroy  charity,  n.  0353,  8094.  That  they  who  separate  faith 
from  charity  were  represented  by  Cain,  by  Ham,  by  Eeuben,  by  the 
first-born  of  the  Egyptians,  and  by  the  Philistines,  n.  3325,  7097, 
7317,  8093.  That  they  who  make  faith  alone  saving,  excuse  a  life 
of  evil,  and  that  thev  who  are  in  a  life  of  evil  have  no  faith,  because 
they  have  no  charity,  n.  3865,  7766,  7778,  7790,  7950,  8094. 
That  they  are  inwardly  in  the  falses  of  their  own  evil,  although  they 
do  not  know  it,  n.  7790,  7950.  That  therefore  good  cannot  be  con 
joined  to  them,  n.  8981,  8983.  That  in  the  other  life  they  are  against 
good,  and  against  those  who  are  in  good,  n.  7097,7127,  7317,  7502 
7945,  8096,  8313.  That  those  who  are  simple  in  heart  and  yet  wise, 
Know  what  the  good  of  life  is,  thus  what  charity  is,  but  not  what 
faith  separate  is,  n.  4741,  4754. 

Tliat  all  things  of  the  church  have  relation  to  good  and  truth,  con- 
sequently to  charity  and  faith,  n.  7752,7753,7754.  That  the  church 
b  !iot  Vtitii  man  before  truths  are  implanted  in  his  life,  and  thus  be- 
come the  good  of  charity,  n.  3310.  That  charity  constitutes  the 
church,  and  not  faith  separate  from  charity,  n.  809,  916,  1798,  1799, 
1834,  1844.  That  the  internal  of  the  church  is  charity,  n.  1899, 
7755.  Hence  that  there  is  no  church  where  there  is  no  charity,  n. 
4766,  5S26.  Tliat  the  church  would  be  one  if  all  were  regarded  from 
charitv,  although  men  might  differ  as  to  the  doctrinals  of  faith  and 
the  rituals  ,>f  worship,  n.  1286,  1316,  1798,  1799,  1834,  1844,  2385, 
2982,  3267,  3451.  How  much  of  good  would  be  in  the  church  if 
charity  were  regarded  in  the  first  place,  and  faitli  in  the  second,  n. 
6269,  0272.  That  eveiy  church  begins  from  charity,  but  in  proce8.s 
of  time  turns  aside  to  faith,  and  at  length  to  faith  alone,  n.  1834 
70 


AND  ITS  HEAVENLY  DOCTRINE. 


121 


1835,  2231,  4683,  8094.  That  there  is  no  fuith  at  the  last  time  of  the 
church,  because  there  is  no  charity,  n.  1843.  That  the  worship  of 
the  Lord  consists  in  a  life  of  charity,  n.  8254,  8250.  That  the  qua- 
lity of  the  worship  is  according-  to  the  quality  of  the  charity,  n.  2190. 
That  the  men  of  the  external  church  have  an  internal  if  they  are  in 
charity,  u.  1100,  1102,  1151,  1153.  That  the  doctrine  of  the  ancient 
cliurches  was  the  doctrine  of  life,  which  is  tlie  doctrine  of  charity, 
Mud  not  the  doctrine  of  faith  separate,  n.  2417,  2385,  3419,  3420, 
4844,  G628,  7259  to  7262. 

That  the  Lord  inseminates  and  implants  truth  in  the  good  of  cha- 
rity when  he  regenerates  man,  n.  2663,  2189,  3310.  That  otherwise 
the  seed,  which  is  the  truth  of  faith,  cannot  take  root,  n.  880.  That 
then  goods  and  truths  increase,  according  to  the  quality  and  quantity 
of  the  charity  received,  n.  1016.  That  the  light  of  a  regenerate  per- 
son is  not  from  faith,  but  from  charity  by  faith,  n.  854.  That  the 
truths  of  faith,  when  man  is  regenerated,  enter  with  the  delight  of 
atfection,  because  he  loves  to  do  them,  and  that  they  are  reproduced 
with  the  same  affection,  because  the  truths  and  the  affection  cohere, 
u.  2484,  2487,  3040,  3066,  3074,  3336,  4018,  5893. 

That  they  who  live  in  love  to  the  Lord,  and  in  charity  towards  the 
neighbor,  lose  nothing  to  eternity,  because  conjoined  to  the  Lord ; 
but  that  it  is  otherwise  with  those  who  are  in  separate  faith,  n.  7506, 
7507.  That  man  remains  such  as  is  his  life  of  charity,  not  such  as 
his  separate  faith,  n.  8256.  That  all  the  states  of  delight  of  those 
who  have  lived  in  charity,  return  in  the  other  life,  and  increase  im- 
mensely, n.  823.  That  heavenly  blessedness  flows  from  the  Lord 
into  charity,  because  into  the  very  life  of  man;  but  not  into  faith 
without  charity,  n.  2363.  That  in  heaven  all  are  regarded  from 
charity,  and  none  from  separate  faith,  n.  1258,  1394.  That  all  are 
associated  in  the  heavens  according  to  their  loves,  n.  7085.  That 
no  one  is  admitted  into  heaven  by  thinking,  but  by  willing  good,  n. 
2401,  3459.  That  unless  doing  good  is  conjoined  with  willing  good 
and  with  thinking  good,  there  is  no  salvation,  neither  any  conjunc- 
tion of  the  internal  man  with  the  external,  n.  3987.  That  the  Lord., 
and  faith  in  him,  are  received  by  no  others  in  the  other  life,  than 
those  who  are  in  charity,  n.  2340. 

That  good  is  in  a  perpetual  desire  and  consequent  endeavor  of 
conjoining  itself  with  truths,  and  charity  with  faith,  n.  9206,  9207, 
!)495.  That  the  good  of  charity  acknowledges  its  own  truth 
of  faith,  and  the  truth  of  faith  its  own  good  of  charity,  n.  2429,  3101, 
3102,  3161,  3179,  3180,  4358.  5407,  5835,  9637.  That  hence  there 
is  a  conjunction  of  the  truth  of  foith  and  good  of  charity,  con- 
cerning which,  n.  3834,  4096,  4097,  4301,  4345,  4353,  4364,  4368, 
5365,  7623  to  7627,  7752  to  7762,  8530,  9258,  10,555.  That  their 
conjunction  is  like  a  marriage,  n.  1094,  2173,  2503.  That  the  law 
of  marriage  is  that  two  be  one,  according  to  the  Word  of  the  Lord, 
n.  10,130,  10,168,  10,169.  So  also  faith  and  charity,  n.  1094,  2173, 
1;503.  That  therefore  faith  which  is  faith,  is,  as  to  its  es.sence, 
charity,  n.  2228,  2839,  3180,  9783.  That  as  good  is  the  esse  of  a 
tiling,  and  truth  the  existere  thence,  so  also  is  charitv  the  esse  of  a 
ciiurch,  and  faith  the  existere  thence,  n.  3409,  3180,  4574,  5002, 
That  the  truth  of  faith  lives  from  the  good  of  charitv,  con- 

71 


121 


ON  THE  NEW  JERUSALEM 


soquently,  that  a  life  according  to  the  truths  of  faith  is  charity,  n. 
1589,  1947,  2579,  4070,  4096,  4097,  4736,  4757,  4884,  5147,  5928, 
9154,  9667,  9841,  10,729.  That  faith  cannot  exist  but  in  charity, 
and  if  not  in  charity,  that  there  is  no  good  in  faith,  n.  2261,  4368. 
That  faith  is  not  ahvc  with  man  when  ho  only  knows  and  thinks  the 
things  of  faith,  but  when  he  wills  them,  and  from  will  does  them,  n. 
9224. 

That  there  is  no  salvation  by  faith,  but  by  a  life  according  to  the 
truths  of  faith,  which  life  is  charity,  n.  379,  389,  2228,  4663,  4721. 
That  they  are  saved  who  think  frofn  the  doctrine  of  their  church 
that  faith  alone  saves,  if  they  do  what  is  just  for  the  sake  of  justice, 
and  good  for  the  sake  of  good,  for  thus  they  are  in  charity  notwith- 
standing, n.  2442,  3242,  3459,  3463,  7506,  7507.  That  if  a  mere 
cogitative  faith  could  save,  all  would  bo  saved,  n.  2364,  10,659. 
That  charity  constitutes  heaven  with  man,  and  not  faith  without  it, 
n.  3815,  3513,  3584,  9832,  10,714,  10,715,  10,721,  10,724.  That  in 
heaven  all  are  regarded  from  charity,  and  not  from  faith,  n.  1258. 
1394,  2384,  4802.  That  the  conjunction  of  the  Lord  with  man.  is 
not  by  faith,  but  by  a  life  according  to  the  truths  of  faith,  n.  9380, 
10,143,  10,153,  10,310,  10,578,  10,645,  10,648.  That  the  Lord  is 
the  tree  of  life,  the  goods  of  charity  the  fruits,  and  faith  the  leaves, 
n.  3427,  9337.  Tliat  faith  is  the  lesser  luminary,  and  good  the 
larger,  n.  30  to  38. 

That  the  angels  of  the  Lord's  celestial  kingdom  do  pot  know 
what  faith  is,  so  that  they  do  not  even  name  it,  but  that  the  angeli 
of  the  Lord's  spiritual  kingdom  speak  of  faith,  because  they  reason 
concerning  truths,  n.  202,  203,  337,  2215,  3246,  4448,  9166  10,786 
That  the  angels  of  the  Lord's  celestial  kingdom  say  only,  yea,  yea 
or  nay,  nay,  but  that  the  angels  of  the  Lord's  spiritual  kingdom  rea- 
son whether  it  be  so  or  not  so,  when  there  is  discourse  concerning 
spiritual  truths,  which  are  of  faith,  n.  2715, 3246,  4448,  9166,  10,786, 
where  the  Lord's  words  are  explained.  Let  your  discourse  be  yea, 
yea,  nay,  nay  ;  ivhat  is  beyond  these  is  from  evil.  Matt.  v.  37.  The 
reason  why  the  celestial  angels  are  such,  is,  because  they  admit  the 
truths  of  faith  immediately  into  their  lives,  and  do  not  deposit  them 
lirst  in  the  memory,  as  the  spiritual  angels  do ;  and  hence  the  celes- 
tial angels  are  in  the  perception  of  all  things  of  faith,  n.  202,  585, 
597,  607,  784,  1121,  1387,  1398,  1442,  1919,  5113,  5897,6367,7680, 
7877,  1521,  8780,  9935,  9995,  10,124. 

That  trust  or  confidence,  which  in  an  eminent  sense  is  called  sav- 
ing faith,  exists  with  those  only  who  are  in  good  as  to  life,  conse- 
quently, with  those  who  are  in  charitv,  n.  2982,  4352,  4683,  4689, 
7762,  8240,  9239  to  9245.  That  few  "know  what  that  confidence  is, 
n.  3868,  4352. 

What  difference  there  is  between  believing  those  things  which 
are  from  God,  and  believing  in  God,  n.  9239,  9248.  That  it  is  one 
thing  to  know,  another  to  acknowledge,  ami  another  to  have  faith, 
n.  896,  4319,  5664.  That  there  are  scieiititics  of  faith,  rationals  of 
faith  and  spirituals  of  faith,  n.  2504,  8076.  That  the  first  thing  is 
the  acknowledgment  of  the  Lord,  n.  10,083.  That  all  which  flows 
in  with  man  from  the  Lord  is  good,  n.  1614,  2016,  2751,  2882,  2883 
2891,  2892,  2904,  6193,  7643,  9128. 
72 


AND  ITS  HKAVENLT  DOCTRINE. 


121,  122 


That  there  is  a  persuasive  faith,  which  nevertheless  is  not  faitli, 
n.  2340,  2682,  2G89,  3417,  3865,  8148. 

That  it  appears  from  various  reasonings  as  thougli  faith  were 
prior  to  charity,  but  that  this  is  a  faUacy,  n.  3324.  That  it  may  he 
known  from  the  hght  of  reason,  that  good,  consequently  chanty,  is 
in  the  first  place,  and  truth,  consequently  faith,  in  the  second,  n. 
6273.  That  good,  or  charity,  is  actually  in  the  first  place,  or  is  the 
first  principle  of  the  church,  and  truth,  or  faith,  is  in  the  second 
place,  or  is  the  second  principle  of  the  church,  although  it  appears 
otherwise,  n.  3324,  3325,  3330,  3336,  3494,  3589,  3548,  3556,  3570, 
3576,3603,3701,3995,4337,4610,4925,  4926,  4928,  4930,  5351, 
6256,  6269,  6272,  6273,  8042,  8080,  10,110.  That  the  ancients  dis- 
puted concerning  the  first  principle  or  first-begotten  of  the  church, 
whether  it  be  faith  or  whether  it  be  charity,  n.  367,  2435,  3324. 

122.  That  the  twelve  disciples  of  the  Lord  represented  the  church 
as  to  all  things  of  faith  and  charity  in  the  complex,  as  did  also  the 
twelve  tribes  of  Israel,  n.  2129,  3354,  3488,  3858,  6397.  That  Peter, 
James,  and  John  represented  faith,  charity,  and  the  goods  of  charity 
in  their  order,  n.  3750.  That  Peter  represented  faith,  n.  4738,  6000, 
6073,  6344,  10,087,  10,580;  and  that  John  represented  the  goods 
of  charity,  see  the  preface  to  the  18th  and  22nd  chapters  of  Genesis. 
That  there  would  be  no  faith  in  the  Lord,  because  no  charity,  in 
the  last  time  of  the  church,  was  represented  l)y  Peter's  thrice  deny- 
ing the  Lord  before  the  cock  crew  the  third  time  ;  for  Peter  there, 
in  a  representative  sense,  is  faith,  n.  6000,  6073.  That  cock-crow- 
ing, as  well  as  twilight,  signifies  in  the  AVord  the  last  time  of  the 
ch'urch,  n.  10,134.  And  that  three  or  thrice,  signifies  what  is  com- 
plete to  the  end,  n.  2788,  4495,  5159,  5198,  10,127.  The  like  is  sig- 
nified by  the  Lord's  saying  to  Peter,  when  Peter  saw  John  follow 
the  Lord,  What  is  it  to  thee,  Peter  ?  follow  thou  me,  John;  for  Peter 
said  of  John,  TF7ta^  [^s]  !!/as  .?  John  x.xi.  21,  22;  n.  10,087. 

That  John  lay  on  the  breast  of  the  Lord,  because  he  represented 
the  good  of  charity,  n.  3934,  10,0«1.  That  the  good  of  charity  con- 
stitutes the  church,  is  also  signified  by  the  words  of  the  Lord  from 
the  cross  to  John  :  Jesus  saw  Jiis  another,  and  the  disciple  tvhom  he 
loved,  loho  stood  by,  and  he  said  to  Jiis  mother.  Woman,  behold  thy 
son  :  and  he  said  to  that  disciple,  behold  thy  mother  ;  and  from  that 
hour  that  disciple  took  her  to  Imnself.  John  xi.x.  26,  27.  John  sig- 
nifies the  good  of  charity,  and  woman  and  mother,  the  church ;  and 
tiie  whole  passage  signifies  that  the  church  will  be  where  the  good 
of  charity  is ;  that  woman  in  the  Word  means  the  church,  see  n. 
252,  253,  749,  770,  3160,  6014,  7337,  8994.  And  likewise  mother, 
n.  289,  2691,  2717,  3703,  4257,  5580,  8897,  10,490.  That  all  the 
names  of  persons  and  places  in  the  Word  signify  things  abstractedly 
from  them,  n.  768  1888,  4310,  4442,  10  329. 


73 


123—125 


ON  TUE  NEW  JERUSALEM 


OF  PIETY. 

123.  Many  believe  that  spiritual  life,  or  tlie  life  wliich  ieada 
to  heaven,  consists  iu  piety^  in  external  sanctity,  and  the  re- 
nimciaiion  of  the  world:  yet  piety  without  chanty,  external 
without  internal  sanctity,  and  a  renunciation  of  the  world 
without  a  life  in  the  world,  do  not  constitute  spiritual  life. 
Life  truly  spiritual  consists  in  piety  from  charity ;  in  external 
sanctity  from  internal  sanctity  \  and  in  a  renunciation  of  the 
world  during  a  life  in  the  world. 

124:.  Piety  consists  in  thinking  and  speaking  piously ;  in 
devoting  much  time  to  prayer ;  in  behaving  with  becoming 
humility  during  that  time  ;  in  frequenting  places  of  public  wor- 
ship, and  attending  devoutly  to  the  discourses  delivered  there  ; 
in  receiving  the  sacrament  of  the  holy  supper  frequently  every 
year;  and  in  a  due  observance  of  the  various  other  parts  of 
Divine  worship,  according  to  the  appointments  of  the  church. 
But  the  life  of  charity  consists  in  cultivatino^  good  will  towards 
tlie  neighbor,  and  endeavoring  to  promote  his  interest ;  in  being 
guided  in  all  our  actions  by  justice  and  equity,  good  and  truth, 
and  in  this  maimer  discharging  every  duty ;  in  one  word,  the 
life  of  chaiity  consists  in  the  performance  of  uses.  Divine 
worship  primarily  consists  in  the  life  of  charity,  and  secondarily 
in  that  of  piety  ;  he,  therefore,  who  separates  the  one  from  the 
other,  that  is,  who  lives  in  the  practice  of  piety,  and  not  at  the 
same  time  in  the  exercise  of  cliarity,  does  not  worship  God. 
lie  thinks,  indeed,  of  God,  yet  not  from  God,  but  from  hini- 
SL'lf :  he  thinks  of  himself  continually,  and  not  at  all  of  the 
neiglibor  ;  and  even  if  he  does  think  of  the  neighbor,  it  is  with 
disesteem,  unless  he  be  like  himself.  He  likewise  thinks  of 
heaven  as  a  reward,  and  he  entertains  in  liis  mind  the  idea 
of  merit,  and  also  the  love  of  self,  together  with  a  contempt  or 
neglect  of  uses,  and  thus  of  the  neighbor ;  wliile  at  the  aa.m.e 
time  he  trusts  in  liimself  that  he  is  blameless.  Hence  it  may 
l)e  seen,  that  the  life  of  i)iety,  separate  from  the  life  of  charity, 
is  not  the  spiritual  life  wliicli  is  essential  to  Divine  worship. 
See  Matt.  vi.  7,  8. 

12.5.  External  sanctity  is  like  external  piety,  and  is  not  holy 
with  man,  unless  his  internal  be  holy  ;  for  the  quality  of  man's 
internal  determines  that  of  his  external,  since  the  latter  pro- 
ceeds from  the  former,  as  action  from  its  cause :  external  sanc- 
tity, therefore,  without  internal,  is  natural  and  not  spiritual. 
Hence  it  is  that  external  sanctity  is  found  with  the  evil  as  well 
as  with  the  good  ;  and  they  who  place  the  whole  of  Divine  wor- 
ship in  it,  are,  for  the  most  part,  extremely  ignorant ;  that  is, 
they  are  destitute  of  the  knowledge  of  good  and  tinith,  which 
yet  f  )rm  the  real  sanctities  that  are  to  be  known,,  believed,  and 
loved,  because  thej'  are  from  God,  and  God  is  in  them.  Inter 
7i 


AND  ITS  HEAVENLY  DOCTRINE. 


126— 12S 


nal  sanctity,  therefore,  consists  in  loving  good  and  truth,  jus- 
tice and  sincerity,  for  their  own  sakes.  So  far  also  as  man  thus 
loves  these,  so  far  he  is  spiritual,  and  his  worship  is  spiritual , 
hecause  so  far  he  is  desirous  of  knowing  them  and  of  doing 
them  :  but  so  far  as  lie  does  not  thus  love  them,  he  is  natural, 
and  his  worship  is  natural ;  and  so  far  he  is  unwilling  either 
to  know  them  or  to  do  them.  External  worship,  without  in- 
ternal, may  be  compared  to  the  life  of  the  respiration  without 
the  life  of  the  heart ;  but  external  worship  arising  from  inter- 
nal may  be  compared  to  the  life  of  the  respiration  conjoined 
to  the  life  of  the  heart. 

126.  As  regards  a  renunciation  of  the  world  :  it  is  the  opinion 
of  many,  that  to  renounce  the  world,  and  to  live  in  the  spirit 
and  not  in  the  flesh,  means  to  reject  all  worldly  concerns,  es- 
pecially riches  and  honors;  to  be  continually  engaged  in  pious 
meditation  on  God,  on  salvation,  and  on  eternal  life  ;  to  devote 
one's  whole  life  to  prayer,  to  the  reading  of  the  Word,  and  the 
perusal  of  pious  books  ;  and  to  sulfer  self-inflicted  pain.  This, 
however,  is  not  what  is  meant  by  renouncing  the  world.  To 
renounce  the  world  is  to  love  God  and  to  love  the  neighbor ; 
and  a  man  loves  God  when  he  lives  according  to  his  command- 
ments ;  and  he  loves  the  neighbor  when  he  performs  uses.  lu 
order  therefore  that  man  may  receive  the  life  of  heaven,  it  is 
necessary  that  he  should  live  in  the  world,  and  engage  in  the 
various  ofiices  and  businesses  of  life.  A  life  of  abstraction 
from  secular  concerns  is  a  life  of  thought  and  faith  separate 
from  a  life  of  love  and  charity  ;  and  in  such  a  life,  the  princi- 
ple which  prompts  man  to  desire  and  to  promote  the  good  of 
the  neighbor,  must  necessarily  perish.  When  this  is  the  case, 
the  spiritual  life  becomes  like  a  house  without  a  foundation, 
which  either  gradually  sinks  to  the  gi-ound,  or  becomes  full 
of  clefts  and  chinks,  or  totters  till  it  falls. 

127.  That  to  do  good  is  to  worship  the  Lord,  appears  from 
the  words  of  the  Lord  Himself:  Therefore  whosoever  heareth 
these  sayings  of  Mine,  and  doeth  them,  I  will  liken  him  unto  a 
wise  man  who  huilt  his  house  upon  a  rock. — And  every  07\e 
that  heareth  these  sayings  of  Mine,  and  doeth  them  not,  shall 
he  likened  unto  a  foolish  man  who  huilt  his  house  upon  the  sand. 
Matt.  vii.  21,  27 ;  Luke  vi.  17,  18,  19. 

128.  From  these  particulars  it  may  be  clearly  seen,  that  a 
life  of  piety  is  valuable,  and  is  acceptable  to  the  Lord,  so  tar 
as  a  life  of  charity  is  conjoined  with  it ;  for  this  is  the  primary, 
and  such  as  the  qualit}'^  of  this  is,  such  is  that  of  the  former. 
Also,  that  external  sanctity  is  of  value,  and  is  acceptable  to 
the  Lord,  so  far  as  it  proceeds  from  internal  sanctity  ;  for 
6uch  as  the  quality  of  this  is,  such  is  that  of  the  former. 
And  also,  that  the  renunciation  of  the  world  is  of  value,  and 
is  acceptable  to  the  Lord,  so  far  as  it  is  practised  in  the  world  •, 

75 


129 


ON  THE  NEW  JEKUSALEM 


for  they  renounce  tlie  world  who  remove  the  love  )f  self  ana 
the  world,  and  act  justly  and  smcerely  in  every  office,  in  every 
business,  and  in  every  work,  from  an  interior,  thus  from  a  hea- 
venly origin  ;  which  origin  dsvells  in  a  man's  life  when  he  acts 
rightly,  sincerely,  and  justly  because  il  is  according  to  the 
Divine  laws. 


FROM  THE  ARCANA  CGELESTIA. 

129.  That  a  life  of  piety  without  a  life  of  charity,  is  of  no  avail 
[to  salvation],  but  when  united  therewith  conduces  to  it,  n.  8252,  et 
seq.  That  external  sanctity  without  internal  sanctity  is  not  holy,  n. 
2190, 10,177.  Of  the  quahty  of  those  in  another  life,  who  have  lived 
in  external  sanctity,  and  not  from  internal  sanctity,  n.  951,  952. 

That  there  is  an  internal  and  external  of  the  church,  n.  1098. 
That  there  is  internal  worship  and  external  worship,  and  the  qualitv 
of  each,  n.  1083,  1098,  1100,  1151,  1153.  That  internals  are  wha't 
constitute  worship,  n.  1175.  That  external  worship  without  internal, 
is  no  worship,  n.  1094,  7724.  That  there  is  an  internal  in  worship, 
if  man's  life  is  a  life  of  charity,  n.  1100,  1151,  1153.  That  man  is 
in  true  worship  when  he  is  in  love  and  charity,  that  is,  when  he  ia 
in  good  of  life,  n.  1618,  7724,  10,242.  That  the  quality  of  worship 
is  according  to  good,  n.  2190.  That  essential  worship  consists  in  a 
life  according  to  the  precepts  of  the. church  derived  from  the  Word, 
n.  7884,  9921,  10,143,  10,153,  10,195,  10,645. 

That  true  worship  is  from  the  Lord  with  man,  not  from  man  him- 
self, n.  10,203,  10,299.  That  the  Lord  desires  worship  from  man  for 
the  sake  of  man's  salvation,  and  not  for  the  sake  of  his  own  glory,  n. 
4593,  8263, 10,646.  That  man  believes  that  the  Lord  desires  worship 
for  the  sake  of  glory ;  but  that  they  who  thus  believe  know  not  what 
Pivine  glory  is,  nor  that  it  consists  in  the  salvation  of  the  human 
race,  which  man  partakes  of,  when  he  attributes  nothing  to  himself, 
and  when  he  removes  his  proprium  by  humiliation;  because  the 
Divine  is  then  first  able  to  flow  in,  n.  4347,  4593,  5957,  7550,  8263, 
10,646.  That  humiliation  of  heart  with  man  exists  from  an  ac- 
knowledgment of  himself,  which  is,  that  he  is  nothing  but  evil,  and 
that  he  can  do  nothing  from  himself;  and  from  a  consequent  ac- 
knowledgment of  the  Lord,  which  is,  that  nothing  but  good  is  from 
the  Lord,  and  that  he  can  do  all  things,  n.  2327,  3994,  7478.  That 
the  Divine  cannot  How  in  except  into  an  humble  heart,  since  so  far 
as  man  is  in  humiliation,  so  far  he  is  absent  from  his  proprium,  and 
of  consequence  from  the  love  of  self,  n.  3994,  4347,  5957.  Hence 
that  the  Lord  does  not  desire  humiliation  for  his  own  sake,  but  for 
man's  sake,  that  man  may  be  in  a  state  for  receiving  the  Divine,  n. 
4357,  5957.  That  worship  is  not  worship  without  humiliation,  n. 
2327,  2423,  8873.  The  quality  of  external  humiliation  without  in- 
ternal, n.  5420,  9377.  The  quality  of  humiliation  of  heart,  which 
is  internal  humiliation,  n.  7478.  That  humihation  of  heart  does  no* 
exist  with  the  evil,  n.  7640. 
7H 


AND  ITS  HEAVENLY  DOCTKIxNE. 


130—133 


That  they  who  have  not  charity  and  faith  are  in  external  worship 
without  interna]  worsliip,  n.  120U.  That  il  the  love  of  self  and  of 
the  world  reigns  interiorly  with  man,  his  worship  is  external  without 
internal,  however  it  may  appear  in  its  external  form,n.  1182, 10,307, 
10,308,  10,309.  That  external  worship  in  which  the  love  of  self 
reigns  inwardly,  as  is  the  case  with  those  who  are  of  Babvlon,  is 
profiine,  n.  1304,  130G,  1307,  1308,  1321,  1322,  1326.  That 'to  imi- 
tate heavenly  affections  in  worship,  when  man  is  in  evils  from  the 
love  of  self,  is  infernal,  n.  10,309. 

What  the  quality  of  external  worship  is  when  it  proceeds  from 
internal,  and  when  it  does  not,  may  be  seen  and  concluded  from 
what  has  been  said  and  adduced  above  concerning  the  Internal 
and  External  Man. 

Further  particulars  concerning  those  who  renounce  the  world  and 
those  who  do  not  renounce  it,  their  quality,  and  their  lot  in  the  other 
life,  may  be  seen  in  the  work  On  Heaven  and  Hell,  under  the  fol- 
lowing heads :  Of  the  Rich  and  Poor  in  Heaven,  n.  357  to  365  ;  and 
Of  the  Life  that  leads  to  Heaven  n.  528  to  535. 


OF  CONSCIENCE. 

130.  Conscience  is  formed  in  man  from  his  religion,  accord 
ing  to  his  inward  reception  of  the  same. 

131.  AVith  the  man  who  is  a  member  of  the  church,  con- 
science is  formed  by  means  of  the  truths  of  faith  derived  from 
tlie  Word,  or  by  teaching  from  the  Word,  according  to  the 
reception  of  those  truths  in  :he  heart;  for  when  man  knows 
the  truths  of  faith,  and,  after  his  own  manner,  assents  to  them, 
and  carries  them  into  practice,  he  acquires  conscience  ;  by 
reception  in  the  heart  is  meant  reception  in  the  will,  for  man's 
Avill  is  what  is  called  the  heart.  Hence  it  is,  that  they  who 
have  conscience  speak  from  the  heart  in  all  that  they  say,  and 
act  from  the  heart  in  all  that  they  do.  The  mind  of  such  per- 
sons is  simple  or  undivided,  for  they  act  in  accordance  with 
what  they  understand,  and  believe  to  be  true  and  good. 

132.  A  conscience  approaching  nearer  to  perfection  may  be 
enjoyed  by  those  who  are  more  enlightened  in  the  truths  of 
faith,  and  whose  perception  is  clearer,  than  can  be  possessed 
by  others  who  are  less  enlightened,  and  whose  perception  is 
obscure. 

133.  The  real  spiritual  life  of  man  resides  in  a  true  con- 
science, for  that  is  the  proper  abode  of  his  faith  conjoined  to 
charity.  Hence,  with  those  who  possess  it,  to  act  from  con- 
science is  to  act  I'rom  their  own  spiritual  life,  and  to  act  con- 
trary to  conscience  is  to  act  contrary  to  that  life.  Hence  also 
it  is,  that  such  pei"sons  enjoy  the  tranquillity  of  peace  and 
internal  happiness  when  they  act  according  to  the  dictates  ot 

77 


131—138 


ON  THE  NKW  JEKUSALEM 


conscience,  and  that  tliey  experience  perturbation  and  pain  ol 
mind  wlien  tliese  are  disregarded.  This  mental  pain  is  com- 
monly called  remorse  of  conscience. 

13i.  Man  is  endowed  with  a  conscience  of  what  is  good, 
and  a  conscience  of  wliat  is  just ;  the  conscience  of  good  is  that 
of  the  internal  man,  and  the  conscience  of  what  is  just  is  that 
of  the  external  man.  The  former  of  these  consists  in  acting 
according  to  the  precepts  of  faith  from  internal  affection  ; — the 
latter,  in  acting  according  to  civil  and  moral  laws  from  external 
affection.  They  who  have  the  conscience  of  wliatis  good,  have 
also  the  conscience  of  what  is  just ;  and  they  who  have  only  the 
conscience  of  what  is  just,  possess  the  means  of  obtaining  the 
conscience  of  what  is  good,  and  also  do  obtain  it  when  they  are 
instructed. 

135.  Conscience,  in  those  who  are  in  chanty  towards  the 
neighbor,  is  the  conscience  of  truth,  because  it  is  formed  by 
means  of  the  faith  of  truth  ;  but  in  those  who  are  in  love  to 
the  Lord,  it  is  the  conscience  of  good,  because  it  is  formed  by 
means  of  the  love  of  truth  ;  the  conscience  of  these  is  of  a  higher 
order,  and  is  called  tlie  perception  of  truth  from  good.  Those 
who  possess  the  conscience  of  truth  belong  to  tlie  Lord's  spi- 
ritual kingdom  ;  but  those  wlio  possess  the  conscience  of  good, 
which  is  superior,  and  is  called  perception,  belong  to  the  Lord's 
celestial  kingdom. 

136.  The  real  nature  of  conscience  shall  now  be  illustrated 
by  examples.  If  one  man  be  in  possession  of  another's  pro- 
perty whilst  the  other  is  ignorant  of  it,  and  thus  have  it  in  his 
power  to  retain  it  without  fear  of  the  law,  or  the  loss  of  honor 
and  reputation,  and  yet  restores  it  to  tlie  other  because  it  is  not 
liis  own,  he  has  conscience  ;  for  in  thus  acting  he  does  good  for 
its  own  sake,  and  acts  justly  for  the  sake  of  justice.  Again: 
'fa  person  has  it  in  his  power  to  obtain  an  office  of  distinction, 
but  knows  that  another  person  who  is  also  a  candidate  for  it 
possesses  talents  that  might  qualify  him  for  being  more  service- 
able to  his  countr}'-,  and  on  that  declines  the  competition,  lie 
has  a  good  conscience.    And  so  in  all  other  cases. 

137.  From  these  instances  it  may  be  concluded  of  what 
quality  they  are  who  are  devoid  of  conscience  ;  they  are  known 
from  their  being  of  an  opposite  description.  Thus  they  who 
for  the  sake  of  gain  represent  as  just  wliat  is  unjust,  and  as 
good  what  is  evil,  and  the  contrary,  have  no  conscience;  nor, 
indeed,  do  they  know  what  conscience  is ;  and  if  they  are  in- 
structed respecting  it,  they  do  not  believe,  and  some  are  even 
unwilling  to  know.  Such,  then,  is  the  quality  of  those  who, 
in  all  their  transactions,  have  respect  only  to  themselves  and 
the  world. 

138.  Those  who  have  not  received  conscience  during  their 
abode  in  this  world,  cannot  receive  it  in  the  other  life,  and  thus 

78 


AND  ITS  HEAVENLY  DOCTRINE. 


139 


cannot  be  saved.  Tlie  reason  of  tliis  is,  that  they  have  no 
plane  into  which  heaven,  that  is,  tlie  Lord  througli  heaven, 
may  flow,  and  by  means  of  which  he  may  operate  upon  them, 
and  thus  lead  them  to  himself;  for  conscience  is  the  plane  and 
receptacle  of  the  influx  of  heaven. 


FROM  THE  ARCANA  C(ELESTL\. 

139.  Of  Conscience.  That  they  who  have  no  conscience,  do  not 
enow  what  conscience  is,  n.  7490,  9121.  That  there  are  some  who 
.augh  at  conscience,  when  they  hear  what  it  is,  n.  7217.  That  some 
believe  that  conscience  is  nothing;  some  that  it  is  a  sad,  painful, 
natural  something,  arising  from  bodily  or  worldly  causes ;  and  some, 
that  it  is  an  eflect  of  i-el'.gion  on  the  minds  of  the  vulgar,  n.  950. 
That  some  know  not  that  they  have  conscience,  when  yet  they  have 
it,  n.  2380. 

That  the  good  have  conscience,  but  not  the  evil,  n,  831,  965,  7490. 
That  they  who  are  in  love  to  God  and  in  love  tov.-ards  their  neighbor, 
have  conscience,  n.  2380.  That  conscience  chiefly  resides  with  those 
who  are  regenerated  by  the  Lord,  n.  977.  That  they  who  are  in 
truths  alone,  and  not  in  a  life  according  to  them,  have  n.»  con.science, 
n.  1076,  1077,  1919.  That  they  who  do  good  from  natural  good, 
and  not  from  religion,  have  no  conscience,  n.  6208. 

That  man's  conscience  is  derived  from  the  doctrine  of  his  church, 
or  from  some  religious  principle,  and  is  according  tuereto,  n.  9112. 
That  conscience  is  formed  with  man  from  those  things  which  are  of 
his  religion,  and  which  he  believes  to  be  truths,  n.  lo77,  2053,  9113. 
That  conscience  is  an  internal  bond,  by  which  man  is  obliged  to 
think,  speak,  and  do  good;  and  by  which  he  is  withheld  from  think- 
ing, speaking,  and  doing  evil ;  and  this  not  for  the  sake  of  self  and 
the  world,  but  for  the  sake  of  good,  truth,  justice,  and  uprightness, 
n.  1919,  9120.  That  conscience  is  an  internal  dictate,  suggesting 
what  ought  to  be  done,  and  what  ought  not  to  be  done,  u.  1919, 
1935.  That  conscience  is  in  its  essence  a  conscience  of  what  is 
true  and  right,  n.  98G,  8081.  That  the  new  will  with  the  spiritual 
regenerate  man  is  conscience,  n.  928,  1023,  104.3,  1044,  4299,  4328, 
4493,  9115.  9596.  That  the  spiritual  life  of  man  in  from  conscience, 
n.  9117. 

That  there  is  a  true  con.science,  a  .spurious  conscience,  and  a  false 
conscience,  concerning  which,  see  n.  1033.  That  conscience  is  more 
true,  in  proportion  as  it  is  formed  from  more  genuine  truths,  n.  2053, 
2063,  9114.  That,  in  general,  conscience  is  two-fold,  interior  and 
e.Kterior,  and  that  interior  conscience  is  that  of  spiritual  good,  which 
in  its  essence  is  truth,  and  that  e.xterior  con.science  is  that  of  moral 
and  civil  good,  which  in  its  essence  is  sincerity  and  justice,  and,  in 
general,  uprightness,  n.  8042,  10,296. 

That  pain  of  conscience  is  an.xiety  of  mind  on  account  of  injustice, 
insiuceritv,  and  any  evil,  which  a  man  believes  to  be  against  God,  and 

79 


139,  110 


ON  TUE  NEW  JERUSALEM 


against  the  good  of  the  neighbor,  n.  7217.  That  if  anxiety  is  felt 
when  a  man  thinks  evil,  it  is  from  conscience,  n.  5470.  That  pain  of 
conscience  is  an  anguish  felt  on  account  of  the  evil  which  man  does, 
and  also  on  account  of  the  privation  of  good  and  truth,  n.  7217.  Since 
temptation  is  a  combat  of  truth  and  the  false  in  the  interiors  of  man, 
and  since  in  temptations  there  is  pain  and  anxiety,  that  therefore 
none  are  admitted  into  spiritual  temptations,  but  those  who  have 
conscience,  n.  847. 

That  they  who  have  conscience  speak  and  act  from  the  heart,  n. 
7935,  9114.  That  they  who  have  Conscience  do  not  swear  in  vain, 
2842.  That  they  who  have  conscience  arc  in  interior  blessedness 
when  they  do  what  is  good  and  just  according  to  conscience,  n.  9118. 
That  they  who  have  conscience  in  the  world,  have  conscience  in  the 
other  life,  and  are  there  amongst  the  happy,  n.  965.  That  the  influx 
of  heaven  flows  into  conscience  with  man,  n.  C207,  6213,  9122.  That 
the  Lord  governs  the  spiritual  man  by  means  of  conscience,  which 
is  an  internal  restraint  to  him,  n.  1835,  1862.  That  they  who  have 
conscience,  have  interior  thought ;  but  that  thej^  who  have  no  con- 
science, have  only  exterior  thought,  n.  1919,  1935.  That  they  who 
have  conscience,  think  from  the  spiritual  [principle],  but  that  they 
who  have  no  consciencB,  think  only  from  the  natural  [principle],  n 
1820.  That  they  who  have  no  conscience,  are  only  external  men, 
n.  4459.  That  the  Lord  governs  those  who  have  no  conscience  by 
external  restraints,  which  are  all  those  things  which  are  of  the  love 
of  self  and  of  the  world,  and  which  consequently  relate  to  the  fear 
of  the  less  of  reputation,  honor,  ofiice,  gain,  or  wealth,  and  the  fear 
of  the  law,  and  of  the  loss  of  life,  n.  1077,  1080,  1835.  That  they 
who  have  no  conscience,  and  yet  suffer  themselves  to  be  governed 
by  these  external  restraints,  are  capable  of  discharging  the  duties 
of  high  offices  in  the  world,  and  of  doing  good,  as  well  as  those  who 
have  conscience ;  but  the  former  do  it  in  an  external  form,  and  from 
external  obligations ;  whereas  the  latter  do  it  in  an  internal  form, 
and  from  internal  obligations,  n.  6707. 

That  they  who  have  no  conscience  would  destroy  conscience  with 
those  who  have  it,  n.  1820.  That  they  who  have  no  conscience  in 
the  world,  have  no  conscience  in  the  other  life,  n.  965,  9122.  Henco 
that  those  who  are  in  hell  have  no  torment  of  conscience  for  their 
evils  in  the  world,  n.  965,  9122. 

Who  and  of  what  quality,  and  how  troublesome,  the  scrupulously 
conscientious  are,  and  what  they  correspond  to  in  the  spiritual  world, 
n.  5386,  5724. 

That  they  who  are  in  the  Lord's  spiritual  kingdom, have  conscience, 
and  that  it  is  formed  in  their  intellectual  part,  n.  863,  865,  875,  895, 
927,  1043,  1044,  1555,  2256,  432S,  4493,  5113,  6367,  8521,  9506, 
9935,  9995,  10,124.  That  it  is  otherwise  with  those  who  are  in  the 
Lord's  celestial  kingdom,  n.  927,  2256,  5113,6367,  8521,  9935, 9995, 
10,124. 

140.  Of  Perception.  That  perception  consists  in  seeing  what 
is  true  and  good  by  influx  from  the  Lord,  n.  202,  895,  7680,  9128. 
That  perception  exists  only  with  those  who  are  in  the  good  of  love 
from  the  Lord  to  the  Lord,  n.  202,  371,  1442,  5227.  That  percep- 
tion exists  with  those  in  heaven,  who  whilst  they  lived  in  the  world 
80 


AND  ITS  HEAYKNLY  DOCTRINE. 


no,  in 


brouffht  the  doctrinals  of  the  church  which  are  derived  from  the 
Word  immediately  into  the  hfe,  and  who  did  not  first  commit  them 
to  memory ;  that  thus  the  interiors  of  their  minds  were  formed  to  the 
reception  of  the  Divine  influx  ;  and  that  thence  their  understanding 
is  in  heaven  in  continual  enlightenment,  n.  104,  495,  503,  521,  536, 
1616,  1791,  5145.  That  they  know  innumerable  things,  and  are  im- 
mensely wise,  n.  2718,  9543.  That  they  who  are  in  perception,  do 
not  reason  concerning  the  truths  of  faith,  and  that  if  they  reasoned 
their  perception  would  perish,  n.  585,  1398,  5897.  That  they  who 
believe  that  they  know  and  are  wise  from  themselves,  cannot  have 
perception,  n.  1386.  That  the  learned  do  not  comprehend  what 
this  perception  is, — from  experience,  n.  1387. 

That  they  who  are  in  the  Lord's  celestial  kingdom,  have  percep- 
tion ;  but  they  who  are  in  the  spiritual  kingdom,  have  no  percep- 
tion, but  conscience  in  its  place,  n.  805,  2144,  2155,  8081.  That 
th^  who  are  in  the  Lord's  celestial  kingdom  do  not  think  from 
faith,  like  those  in  the  Lord's  spiritual  kingdom,  because  they  who 
are  in  the  celestial  kingdom  are  in  perception  from  the  Lord  of  all 
things  of  faith,  n.  202,  597,  607,  784,  1121,  1387,  1398,  1442,  1919, 
7680,  7877,  8780.  Wherefore  the  celestial  angels  say  concerning 
the  truths  of  faith  only,  Yea,  yea,  or  Nay,  nay,  because  they  per- 
ceive them  and  see  them ;  but  the  spiritual  angels  reason  concerning 
the  truths  of  faith,  whether  a  thing  be  so  or  not,  n.  2715,  3246,  4448, 
9166,  10,786;  where  the  words  of  the  Lord  are  explained.  Let  your 
discourse  be  Yea,  yea,  Nay,  nay :  what  is  beyond  these  is  from  evil, 
Matt.  v.  37.  That  the  celestial  angels,  because  they  know  the  truths 
of  faith  from  perception,  are  not  even  willing  to  name  faith,  n.  202, 
337.  The  distinction  between  the  celestial  angels  and  the  spiritual 
angels,  n.  2088,  2669,  2708,  2715,  3235,  3240,  4788,  7068,  8521, 
9277,  10,295.  Of  the  perception  of  those  who  were  of  the  moat 
ancient  church,  which  was  a  celestial  church,  n.  125,  597,  607,  784, 
895,  1121,  5121. 

That  there  is  interior  and  exterior  perception,  n.  2145,  2171,  2831, 
5920.  That  there  exists  in  the  world  a  perception  of  justice  and 
equity,  but  seldom  a  perception  of  spiritual  truth  and  good,  n.  2831, 
5937,  7977.  That  the  light  of  perception  is  altogether  different 
from  that  of  confirmation  ;  and  that  it  is  not  like  it,  although  it  may 
appear  so  to  some  persons,  n.  8521,  8780. 


OF  LIBERTY. 

141.  All  liberty  is  the  olfspring  of  love ;  for  what  a  man 
loves  he  performs  freely  ;  hence,  all  liberty  oi-igiiiates  in  the 
will ;  for  what  a  man  loves  he  also  wills  :  and  because  love  and 
will  constitute  the  life  of  man,  so  also  does  liberty.  Hence  it 
may  readily  be  seen  what  liberty  is,  namely,  that  it  is  of  the 
love  and  the  will,  and  thence  of  the  life  of  man;  whence  it  is 
that  what  a  man  does  from  liberty,  appears  to  him  as  if  it  pro- 
ceeded from  his  very  self. 

[6]  81 


1  .-2—144 


ON  TITE  NEW  JERUSALEM 


142.  Wlien  man  does  evil  from  liberty,  it  appears  to  liira  as 
it  it  were  liberty,  when  yet  it  is  slavery,  because  it  arises  from 
the  love  of  self  and  of  the  world,  and  the  love  of  these  is  from 
hell:  and,,  after  death,  such  liberty  is  actually  turned  into 
slavery,  for  then  the  man  who  has  been  led  by  it  becomes  a 
degraded  slave  in  hell.  Bat  when  man  does  good  from  liberty, 
he  does  in  reality  enjoy  liberty,  because  it  proceeds  from  love 
to  the  Lord  and  from  love  towards  the  neighbor,  and  the  love 
of  these  is  from  lieaven,  This> liberty  also  remains  with  mau 
after  death,  and  then  becomes  liberty  in  the  highest  sense  of 
the  word  ;  for  he  who  has  lived  in  it  on  earth,  becomes  in  liea- 
ven like  a  son  in  his  father's  house.  This  tlie  Lord  teaches 
where  He  says  :  "  Whosoever  committeth  sin  is  the  servant  of 
sin.  And  the  servant  abideth  not  in  the  house  for  ever  ;  hut 
the  son  abidelh  for  ever.  If  the  Son  therefore  shall  make  you 
free,  ye  shall  he  free  indeed.''''  John  viii.  34,  35,  36.  Now,  be- 
cause all  good  is  from  the  Lord,  and  all  evil  from  hell,  it  fol- 
lows, that  true  liberty  consists  in  being  led  by  the  Lord,  and 
slavery  in  being  led  by  hell. 

143.  Man  has  the  liberty  of  thinking  evil  and  falsity,  and 
of  doing  the  same,  so  far  as  he  is  not  restrained  by  the  laws, 
in  order  that  he  may  be  capable  of  being  reformed  ;  for  goods 
and  truths  must  be  implanted  in  his  love  and  in  his  will,  that 
they  may  be  incorporated  with  his  life  ;  and  this  cannot  be 
efi'ected  unless  he  have  the  liberty  of  thinking  evil  and  falsity, 
as  well  as  good  and  truth.  This  liberty  is  granted  to  every  man 
by  the  Lord  ;  and  so  far  as  he  rejects  evil  and  falsity,  w'hen  he 
is  thinking  of  good  and  truth,  the  Lord  implants  these  in  his 
love  and  in  his  will,  consequently  in  his  life,  and  thus  reforms 
him.  Now,  whatever  is  inseminated  in  the  mind  while  in  a 
state  of  liberty,  remains  ;  but  what  is  inseminated  by  com- 
pulsion does  not  remain,  because  it  is  not  frojn  the  will  of  the 
man  himself,  but  from  the  will  of  him  who  compels.  Hence, 
also,  it  is,  that  worship  performed  from  liberty  is  pleasing  to 
the  Lord,  and  that  worship  from  compulsion  is  not  so  ;  for  the 
former  worship  is  from  love,  but  the  latter  is  not  so. 

144.  Although  the  liberty  of  doing  good  and  the  liberty  of 
doing  evil  appear  externally  alike,  they  are  as  different  and  as 
distant  from  each  other  as  heaven  is  from  hell.  The  liberty  of 
doing  good  also  is  from  heaven,  and  is  called  heavenly  liberty  ; 
but  the  liberty  of  doing  evil  is  from  hell,  and  is  called  infernal 
liberty.  So  far  as  man  is  in  the  one  state  of  liberty,  so  far  he 
is  removed  tVom  the  other  ;  for  no  man  can  serve  two  masters. 
Matt.  vi.  24.  The  same  truth  is  also  manifest  from  the  fact, 
that  they  who  are  in  a  state  of  internal  liberty  think  it  compul- 
eion  and  slavery  not  to  be  allowed  to  will  evil  and  to  think 
falsity  at  their  pleasure ;  while,  on  the  contrary,  they  who  aJ-© 


AND  rrS  nEAVEXLT  DOCTRINE. 


145—118 


in  a  state  of  heavenly  liberty  abhoi  willing  evil  and  thinking 
falsity,  and  would  feel  tormented  if  compelled  to  do  so. 

14:5.  And  because  acting  from  liberty  appears  to  man  like 
acting  from  his  proprium,  heavenly  liberty  may  hence  be  called 
the  heavenly  proprium,  and  infernal  liberty  the  infernal  pro- 
prium. The  infernal  proprium  is  that  into  which  man  is  born, 
and  is  evil  ;  but  the  heavenly  proprium  is  that  into  which  man 
is  brouglit  by  regeneration,  and  is  good. 

146.  ri-om  this  it  may  clearly  appear  that  Free  Will  con- 
sists in  doing  good  from  choice  or  will,  and  that  they  who  suffer 
themselves  to'be  led  by  the  Lord  are  in  it ;  and  they  are  led 
bv  the  Lord,  who  love  good  and  truth  for  their  own  sakes. 

'  147.  Man  may  readily  discern  of  what  quality  his  liberty 
is,  from  the  nature  of  the  delight  which  he  experiences  when 
he  thinks,  speaks,  acts,  hears,  and  sees ;  for  all  delight  is  of 
love. 


FROxM  THE  ARCANA  CCELESTIA. 

148.  That  all  liberty  is  of  love  or  affection,  for  what  a  man  loves, 
he  does  freely,  n.  2870,  3158,  8907,  8990,  9585,  9591.  As  liberty 
is  of  love,  that  it  is  the  life  of  everyone,  n.  2873.  That  there  is  hea- 
venly liberty  and  infernal  liberty,  n.  2870,  2873,  2874,  9589,  9590. 
That  heavenly  liberty  is  of  the  love  of  good  and  truth,  n.  19-17,  2870, 
2872,  And  because  the  love  of  good  and  truth  is  from  the  Lord, 
that  being  led  by  the  Lord  is  true  liberty,  n.  892,  905,  2872,  2886, 
2890,  2891,  2892,  9096,  9586,  9587  to  9591.  That  man  by  regene- 
ration is  introduced  into  heavenly  liberty  by  the  Lord,  n.  2874, 
2875,  2882,  2892.  That  man  ought  to  possess  liberty,  that  he  may 
be  capable  of  being  regenerated,  n.  1937,  1947,  2876,  2881,  3145, 
8158,  4031,  8700.  That  otherwise  the  love  of  good  and  truth  can- 
not be  implanted  in  and  appropriated  to  man,  so  as  to  appear  his 
own,  n.  2877,  2879,  8700,  2880,  2888.  That  nothing  is  conjoined  to 
man  which  is  done  in  compulsion,  n.  2875,  8700.  That  if  man  could 
be  reformed  by  compulsion,  all  would  be  saved,  n.  2881.  Tliat 
compulsion  is  hurtful  in  reformation,  n.  4031. 

That  worship  from  liberty  is  worship,  but  not  worship  from  com- 
pulsion, n.  1947,  2880,  7349,  10,097.  That  repentance  should  take 
place  in  a  free  state,  and  that  what  is  done  in  a  forced  state  is  of 
no  avail,  n.  8392.    What  forced  states  are,  n.  8392. 

That  man  is  allowed  to  act  fi'om  the  liberty  of  reason,  in  order 
that  good  maybe  provided  for  him,  and  that  therefore  man  is  in  the 
liberty  of  thinking  and  willing,  and  even  of  doing  evil,  so  fir  as  the 
laws  do  not  forbid  him,  n.  10,777.  That  man  is  kept  by  the  Lord 
between  heaven  and  hell,  in  equilibrium,  that  he  may  be  in  liberty 
for  the  sake  of  reformation,  n.  5982,  6477,  8209,  8907.  That  what 
is  inseminated  in  liberty  remains,  but  not  what  is  inseminated  in 
compulsion,  n.  9588,  10,777.    That  therefore  liberty  is  never  takeE 

83 


U8,  140 


ON  THE  NEW  JEKUSALEM 


away  from  any  one,  n.  2876,  2881.  That  no  one  is  cotnpellod  by 
the  Lord,  n.  1937,  1947.  How  the  Lord  leads  man  by  means  of 
liberty  into  ijood;  that  by  means  ol  liberty  he  tunis  him  from  evil, 
and  inclines  him  to  good,  so  gently  and  tacitly  that  the  man  knows 
no  other  tlian  that  all  proceeds  from  himself,  n.  9587. 

That  for  a  man  to  compel  himself  is  from  liberty,  but  not  for  him 
to  be  compelled,  n.  1937, 1947.  That  man  ought  to  compel  himself 
to  resist  evil,  n.  1937,  1947,  7914.  And  also  to  do  good  as  from  him- 
self, but  still  to  acknowledge  that  it  is  from  the  Lord,n.  2883,2891, 
2892,  7914.  That  man  has  a  stronger  liberty  in  the  combats  of 
temptations,  in  which  he  conquers,  since  he  then  interiorly  compels 
himself  to  resist  evils,  although  it  appears  otherwise,  n.  1937,  1947, 
2881.  That  there  is  liberty  in  every  temptation,  but  that  that 
liberty  is  interiorly  with  man  from  the  Lord ;  and  that  he  therefore 
combats  and  wills  to  conquer,  and  not  to  be  overcome,  which  he 
would  not  do  without  liberty,  n.  1937,  1947,  2881.  That  the  Lord 
does  this  by  means  of  an  affection  of  truth  and  good  impressed  on 
the  internal  man,  the  man  himself  being  ignorant  of  it,  n.  5044. 

That  infernal  liberty  consists  in  being  led  by  the  loves  of  self  and 
of  the  world,  and  their  concupiscences,  n.  2870,  2873.  That  they 
who  are  in  hell  are  unacquainted  with  any  other  liberty,  n.  2871.  That 
heavenly  liberty  is  as  far  from  infernal  liberty  as  heaven  is  from  hell, 
n.  2873,  2874.  That  infernal  liberty  in  itself  is  slavery,  n.  2884, 
2890.  Because  it  is  slavery  to  be  led  by  hell,  n.  9586,  9589,  9590. 
9591. 

That  all  liberty  is  as  the  propi'ium,  and  according  to  it,  n.  2880. 
That  man  receives  a  heavenly  proprium  fronr.  the  Lord  by  regenera- 
tion, n.  1937,  1947,  2882,  2883,  2891.  The  nature  of  the  heavenly 
jn-oprium,  n.  164,  5660,  8480.  That  this  proprium  appears  to  man 
as  his  own,  but  that  it  is  not  his,  but  the  Lord's  with  him,  n.  8497. 
Tiiat  they  who  are  in  this  proprium  are  in  true  liberty,  because  true 
liberty  consists  in  being  led  by  the  Lord  and  his  proprium,  n.  892, 
905,2872,  2886,  2890,  2891,' 2892,  4096,  9586,  9587,  9589,  9590, 
9591. 

141).  That  liberty  originates  from  the  equilibrium  between  heaven 
and  hell,  and  that  man,  without  liberty,  cannot  be  reformed,  is  shown 
in  the  work  Ok  Heaven  and  Hell,  in  the  articles  concerning  that 
equilibrium,  n.  .^)89 — 596,  and  concerning  liberty,  n.  597  to  the  end : 
but  for  tlie  sake  of  instruction  respecting  what  liberty  is,  and  to 
show  that  man  is  reformed  by  means  of  it,  I  will  here  adduce  the 
following  extracts  from  that  work.  "  It  has  been  shown,  that  the 
equilibrium  between  heaven  and  hell  is  an  equilibrium  between  the 
good  which  proceeds  from  heaven  and  the  evil  which  proceeds  from 
hell;  aii'l  lh:it,  consequently,  it  is  a  spiritiial  equilibrium,  which,  in 
its  essciir",  is  IV(>edom.  The  reason  that  spiritual  equilibrium  is' 
in  its  css(!nce,  freedom,  is,  because  it  is  an  equilibrium  between  good 
and  evil,  and  between  truth  and  falsity,  which  are  spiritual  things; 
wherefore,  the  power  of  willing  either  good  or  evil,  and  of  thinking 
( ither  truth  or  falsity,  and  of  choosing  the  one  in  preference  to  the 
other,  is  the  liberty  of  which  we  are  here  treating.  "J^his  liberty  is 
given  to  every  man  by  the  Lord,  nor  is  it  ever  taken  away  from 
nim.  In  its  origin,  indeed,  it  does  not  belong  to  man,  but  to  the 
84 


AND  ITS  rrEAVENLY  DOCTRrNTi 


149 


Jjord,  it  beine:  from  the  Lord  ;  but,  nevertheless,  it  is  given  to  man, 
together  with  lite,  as  his  own:  and  it  is  given  him  to  this  end, — that 
he  may  be  capable  of  being  reformed  and  saved  ;  for  without  free- 
dom there  can  be  no  reformation  and  salvation.  Every  one  who 
takes  any  rational  view  of  things  may  see,  that  man  is  at  liberty  to 
think  either  ill  or  well,  sincerely  or  insincerely,  justly  or  unjustly; 
and  also,  that  he  is  at  liberty  to  speak  and  to  act  well,  sincerely, 
and  justly,  but  is  withheld  from  speaking  and  acting  ill.  insincerely, 
and  unjustly,  by  spiritual,  moral,  and  civil  laws,  by  which  his  ex- 
ternal is  kept  in  bonds.  From  these  facts  it  is  evident,  that  the 
spirit  of  man,  which  is  that  which  thinks  and  wills,  is  in  the  enjoy- 
ment of  liberty;  but  that  his  external,  which  is  what  speaks  and 
acts,  is  not,  except  in  conformity  with  the  above-mentioned  laws. 
The  reason  that  man  would  not  be  capable  of  being  reformed,  un- 
less he  were  in  the  enjoyment  of  liberty,  is,  because  he  is  born  into 
evils  of  all  kinds.  These  must  be  removed,  in  order  that  he  may  be 
saved:  and  they  cannot  be  removed,  unless  he  sees  them  in  himself, 
and  acknowledges  them ;  and  afterwards  ceases  to  will  them,  and 
at  length  holds  them  in  aversion.  It  is  then  that  they  are  first  re- 
moved. This  could  not  be  accomplished,  unless  man  possessed  in 
him  good  as  well  as  evil;  for  he  is  capable,  from  good,  of  seeing 
evils,  but  not,  from  evil,  of  seeing  goods.  The  spiritual  goods  which 
man  is  capable  of  making  objects  of  his  thoughts,  he  learns,  from  his 
infancy,  by  reading  the  ^Yord  and  hearing  sermons;  and  he  learns 
moral  and  civil  goods  by  living  in  the  world.  This  is  the  first  rea- 
son why  man  ought  to  be  in  the  enjoyment  of  liberty.  Another  is, 
that  nothing  is  appropriated  to  man,  but  what  he  does  from  an 
affection  that  is  proper  to  his  love  :  other  things  may  indeed  enter 
his  mind,  but  no  further  than  into  his  thought :  nothing  else  enters 
into  iiis  will :  and  what  does  not  enter  into  the  will,  also,  does  not 
become  his  own  :  for  the  thought  draws  its  materials  from  the  me- 
mory, but  the  will  from  the  life  itself  Nothing  that  man  ever  does 
or  thinks  is  free,  but  what  proceeds  from  his  will,  or,  what  is  the 
same  thing,  from  an  affection  belonging  to  his  love.  "Whatever  a 
man  wills  or  loves,  he  does  freely;  in  consequence  of  which,  a  man's 
liberty,  and  the  affection  which  is  that  of  his  love  or  of  his  will,  are 
one :  on  which  account,  therefore,  man  must  be  in  the  cnjoj-ment 
of  freedom,  in  order  that  he  may  be  capable  of  being  affected  by 
truth  and  good,  or  of  loving  them,  and  that  they  may  become,  in 
consequence,  as  if  they  were  his  own.  In  one  word,  whatever  does 
not  gain  admission  to  man  in  a  state  of  freedom,  does  not  remain 
in  him,  because  it  is  not  an  object  of  his  love  or  of  his  will ;  and 
whatever  is  not  an  object  of  a  man's  love  or  will  does  not  belong  to 
his  spirit :  for  the  esse  of  the  spirit  of  man  is  his  love  or  will.  We 
use  the  terms  '  his  love  or  will,'  because  what  a  man  loves,  he  also 
wills.  These  then  are  the  reasons,  that  a  man  cannot  be  reformed, 
except  he  is  in  a  state  of  liberty.  In  order  that  man  may  be  in  a 
state  of  liberty,  as  necessary  to  his  being  reformed,  he  is  connected, 
as  to  his  spirit,  with  heaven  and  with  hell :  for  spirits  from  hell,  and 
angels  from  heaven,  are  attendant  on  every  man.  By  the  spirits 
from  hell,  man  is  held  in  his  evil;  but  by  the  angels  from  heaven, 
he  is  held  in  good  by  the  Lord.    Thus  he  is  preserved  in  spiritual 

85 


150—154: 


ON  TITE  NEW  JEEDSALEM 


equilibrium,  that  is,  in  freedom.  That  angels  from  heaven,  and 
spirits  from  hell,  are  adjoined  to  every  man,  may  be  seen  in  the 
Section  on  the  Conjunction  of  Heaven  with  the  Human  Race  n 
291—302." 


OF  MERIT. 

150.  They  who  do  good  with  a  view  to  meiit  are  not  infiu- 
enced  by  tbe  love  of  good,  but  by  the  love  of  reward  ;  for  they 
who  are  desirous  of  merit  are  also  desirous  of  reward  :  and  they 
-who  thus  act,  have  respect  to  the  reward,  in  which,  and  not  in 
good,  they  place  their  delight.  Such,  therefore,  are  not  spi 
ritual  men,  but  natural. 

151.  To  do  good  which  is  really  sixch,  man  must  act  from 
the  love  of  good,  and  thus  for  the  sake  of  good.  They  who  are 
influenced  by  this  love  are  unwilling  so  much  as  to  hear  of 
merit :  fo.r  they  love  to  do  good,  and  have  a  lively  perception  of 
satisfaction  in  doing  it  ;  and,  on  the  contrary,  they  are  grieved 
when  it  is  supposed  by  any  one  that  what  they  do  has  respect 
to  any  selfish  motive.  They  are  like  those  who  do  good  to  their 
friends  for  the  sake  of  friendship,  to  a  brother  for  the  sake  of 
brotherhood,  to  a  wife  and  children  for  their  own  sake,  to  their 
country  for  their  country's  sake,  and  thus  from  friendship  and 
love.  They  wlio  think  riglitly  also  say  and  insist,  that  the  good 
which  they  do  is  not  for  their  own  sakes,  but  for  the  sake  of 
those  to  whom  it  is  done. 

15i'.  They  who  do  good  for  the  sake  of  reward,  do  not  act 
from  the  Lord,  but  from  themselves  ;  they  regard  themselves  in 
the  first  place,  inasmuch  as  they  regard  their  own  good  ;  the 
good  of  the  neighbor,  that  is,  of  their  fellow-citizens,  of  human 
society,  of  their  country,  and  the  church,  they  regard  in  no 
other  light  than  as  means  to  this  end.  Hence  it  is  that  the 
good  of  self-love  and  of  the  love  of  the  world,  is  latent  in  the 
good  of  merit,  which  good  is  from  man,  and  not  from  the 
Lord  ;  and  all  good  which  is  from  man  is  not  good  ;  nay,  so  far 
as  self  and  the  world  are  latent  in  it,  it  is  evil. 

153.  Genuine  charity  and  faith  entirely  disclaim  all  merit ; 
for  the  delight  of  charity  is  good  itself,  and  the  delight  of  faith 
is  truth  itself ;  they,  therefore,  who  are  in  such  charity  and 
faith,  know  wluit  the  nature  of  non-meritorious  good  is,  but  not 
they  who  are  not  in  charity  and  faith. 

154:.  Tlie  Lord  Himself  plainly  teaches  that  man  is  not  to 
do  good  for  the  sake  of  reward,  where  He  says  v  ''^For  if  ye 
lovethemthatloveyou.what  iliauTt  have  ye  f  for  sinners  alsolove 
those  that  love  them.  £ut  love  ye  your  enemies,  and  do  good,  and 
lend,  hoping  for  nothing  again  ;  and  your  reward  shall  he  great, 
86 


AND  ITS  HEAVENLY  DOCTRINE, 


155  153 


and  ye  shall  he  the  children  of  the  nighesty  Luke  vi.  32,  35. 
That  man  cannot  of  himself  ^o  good  that  is  reallj  good,  the 
Lord  teaclies  in  John  :  "  A  man  can  receive  nothing  excejpt  it  he 
given  him  from  heaven,^''  chap.  iii.  27.  And  again,  Jesus  saith  : 
^^As  the  branch  cannot  hear  fruit  of  itself  cavtpt  it  ahide  in  the 
vine,  no  more  can  ye,  except  ye  ahide  in  Me.  I  am  the  vine,  ye 
are  the  hranehes.  lie  that  abideth  in  Me,  and  I  in  him,  the 
same  hringeth  forth  m.uch  fruit  ;  for  without  Me  ye  can  do 
nothing,^''  chap.  xv.  4,  5. 

155.  Since  all  good  and  truth  are  from  the  Lord,  and  no- 
thing from  man  ;  and  since  good  that  comes  from  man  is  not 
good  in  reality,  it  plainly  follows,  that  no  merit  belongs  to  man, 
but  that  all  in'irit  is  due  to  the  Lord  alone.  The  merit  of  the 
Lord  consists  in  this,  that  hy  His  own  power  lie  has  effected 
the  salvation  of  the  human  race  ;  and  also,  that  He  saves  those 
who  do  good  from  Him.  Hence  it  is  that,  in  the  Word,  he  to 
whom  the  merit  and  righteousness  of  the  Lord  are  ascribed  is 
called  righteous  ;  and  he  to  whom  are  ascribed  his  own  righte- 
ousness and  the  merit  of  self,  is  called  unrighteous. 

156.  Tlie  delight  which,  is  inherent  in  the  love  of  doing  good 
without  any  view  to  reward,  is  itself  an  eternal  reward ;  for 
heaven  and  eternal  happiness  are  inseminated  into  that  good 
by  the  Lord. 

157.  Tliey  who  think  and  believe  that  those  who  do  good 
will  enter  heaven,  and  that  man  must  do  good  in  order  to 
enter,  do  not  view  reward  as  an  end,  neither  do  they  place 
merit  in  woi-ks  ;  for  even  they  who  do  good  from  the  Lord  both 
think  and  believe  so ;  but  they  who,  while  they  thus  think, 
believe,  and  act,  are  not  influenced  by  the  love  of  good  foi  its 
own  sake,  have  respect  to  reward  as  an  end,  and  consider  tiieir 
works  as  meritorious. 


FROM  THE  ARCANA  CCELESTIA. 

158.  That  merit  and  justice  belong  to  the  Lord  alone,  n.  9715, 
9979.  That  the  mei'it  and  justice  of  the  Lord  consist  in  liis  hax-ing 
saved  the  human  race  bv  his  own  proper  power,  n.  isi;],  •l\vK^^  202(3, 
2027,  9715,  9809,  10,019.  That  the  good  of  the  Lord's  justic-e  and 
merit  is  the  good  which  reigns  in  heaven,  and  is  the  good  of  his  Di- 
vine Love  from  which  he  saved  mankind,  n.  9486,  9986.  That  no 
man  can  of  himself  become  just,  nor  claim  it  by  any  right,  n.  1813. 
The  quality  of  those  in  the  other  life  who  claim  justice  to  themselves, 
n.  942,  2027.  That  in  the  AVord,  the  man  to  whom  the  justice  and 
merit  of  the  Lord  are  aso  ibtMl,  is  called  jnst :  and  the  man  to  whom 
self-justice  and  merit  are  ast  riluMl.  unjust,  ii.  AnCdt.  !cj('.:;.  Tliat  who- 
ever is  once  just  from  the  Lord,  will  be  continually  just  from  him  ; 
for  justice  never  becomes  our  own,  bat  is  continually  from  the  Lord, 

87 


158 


ON  TUE  NEW  JEKDSALEM 


n.  3648.  That  they  who  believe  in  the  justification  taught  in  tho 
church,  know  little  of  regeneration,  n.  5398. 

That  man  is  so  for  wise  as  he  ascribes  all  goods  and  truths  to  the 
Lord,  and  not  to  himself,  n.  10,227.  That  as  all  real  good  and  truth 
are  from  the  Lord,  and  none  from  man,  and  as  good  from  man  is  not 
good,  it  follows  that  merit  belongs  to  no  man,  but  to  the  Lord  alone, 
n.  9975,  9981,  9988.  That  they  who  enter  heaven  put  off  all  merit 
of  their  own,  n.  4007.  And  that  they  do  not  think  of  reward  for  the 
good  they  have  done,  n.  G478,  9174.  That  they  who  think  from 
merit  so  far  do  not  acknowledge  all  things  to  be  of  mercy,  n.  6478, 
9174.  That  they  who  think  from  merit,  think  of  reward  and  remu- 
neration, and  that  therefore  to  will  to  merit  is  to  will  to  be  remuner- 
ated, n.  5G60,  6392,  9975.  That  such  persons  cannot  receive  hea- 
ven, n.  1835,  9977,  8478.  That  heavenly  happiness  consists  in  the 
aflection  of  doing  good  without  regard  to  remuneration,  n.  6388, 
6478,  9174,  9984.  That  in  the  other  life  so  far  as  any  one  does  good 
without  regard  to  remuneration,  so  far  blessedness  flows  in,  in  an 
augmented  degree  from  the  Lord  ;  and  that  the  same  is  immediately 
dissipated  when  remuneration  is  thought  of,  n.  6478,  9174. 

That  good  is  to  be  done  without  regard  to  remuneration,  n.  6392, 
6478.  Illustrated,  n.  9981.  That  genuine  charity  is  without  any 
thing  meritorious,  n.  2340,  2373,  2400,  3887,  6388  to  6393.  Be- 
cause it  is  from  love,  thus  from  the  delight  of  doing  good,  n.  3816, 
3887,  6388,  6478,  9174,  9984.  That  reward  in  the  Word,  means 
delight  and  blessedness  in  doing  good  to  others  without  reward,  and 
that  this  delight  and  blessedness  is  felt  and  perceived  by  those  who 
are  in  genuine  charity,  n.  3816,  3956,  6388. 

That  they  who  do  good  for  the  sake  of  reward,  love  themselves 
and  not  the  neighbor,  n.  8002,  9210.  That  mercenaries,  in  tho 
spiritual  sense  of  the  Word,  mean  those  who  do  good  for  the  sake 
of  reward,  n.  8002.  They  who  do  good  for  the  sake  of  remuneration, 
in  the  other  life  desire  to  be  served,  and  are  never  coutented,  n.  6393. 
That  they  despise  the  neighbor,  and  are  angry  at  the  Lord  himself, 
because  they  do  not  receive  a  reward,  saying  that  they  have  merited 
it,  n.  9976.  That  they  who  have  separated  faith  from  charity,  in  the 
other  life  make  their  faith,  and  also  the  good  works  which  they  have 
done  in  an  e.xtcrnal  form,  thus  for  the  sake  of  themselves,  meritori- 
ous, n.  2373.  I'^urther  particulars  respecting  the  quality  of  those 
in  the  other  life  who  have  placed  their  merit  in  works,  n.  942,  1774, 
1877,  2027.  That  they  are  there  in  the  lower  earth,  and  appear  to 
themselves  to  cut  wood,  n.  1110,  4943,  8740.  Because  wood,  es- 
pecially Shittim  wood,  signifies  the  good  of  merit  in  particular,  n. 
2784,  2812,  9472,  9486,  9715,  10,178. 

That  they  who  have  done  good  for  the  sake  of  remuneration,  are 
servants  in  the  Lord's  kingdom,  n.  6389,  6390.  That  they  who 
place  merit  in  works,  fall  in  temptations,  n.  2273,  9978.  That  they 
who  are  in  the  loves  of  self  and  of  the  world,  do  not  know  what  itia 
to  do  good  without  a  view  to  remuneration,  n.  6392. 


88 


AUD  ITS  irEAYENLT  DOCTRINE. 


159-  -165 


OF  REPENTANCE,  AND  THE  REMISSION  OF  SINS. 

159.  He  who  would  be  saved  must  confess  his  sins,  and  do 
the  work  of  repentance. 

1"60.  To  confess  sins  is  to  know  evils,  to  perceive  them  in 
oneself,  to  charge  oneself  with  their  guilt,  and  to  condemn 
oneself  on  account  of  them.  AYhen  this  is  done  in  the  presence 
of  God,  it  constitutes  the  confession  of  sins. 

161.  To  perform  the  work  of  repentance,  is  to  abstain  from 
sins  after  they  have  been  confessed,  and  supplication  has  been 
made  for  their  remission,  from  humility  of  heart ;  and  to  live  in 
newness  of  life,  according  to  the  precepts  of  charit}"-  and 
faith. 

162.  The  man  who  makes  only  a  general  acknowledgment 
that  he  is  a  sinner,  charging  himself  as  guilty  of  all  evils,  and 
yet  does  not  examine  himself,  that  is,  does  not  really  see  his 
own  sins,  may  indeed  make  confession,  but  not  the  confession 
of  repentance ;  for  such  a  person,  because  he  does  not  kno-^; 
his  own  evils,  lives  in  the  practice  of  them  afterwards,  just  as 
lie  had  done  before. 

163.  He  Avho  lives  in  the  pi'actice  of  charity  and  faith,  per- 
forms the  work  of  repentance  daily  ;  he  reflects  on  the  evils 
that  adliere  to  him,  acknowledges  them,  guards  against  them, 
and  supplicates  the  Lord  for  aid  to  resist  them.  For  man,  of 
himself,  continually  lapses  into  evil,  but  is  continually  raised  by 
the  Lord,  and  led  to  good.  Such  is  the  case  with  those  who 
are  in.  good  ;  but  they  who  are  in  evil  lapse  continually,  and  are 
also  continually  raised  by  the  Lord  ;  but  they  are  only  withheld 
from  falling  into  the  most  dreadful  evils,  to  which,  of  themselves, 
they  tend  with  all  their  might. 

!16J:.  The  man  who  examines  himself  for  the  purpose  of 
doing  the  work  of  repentance,  must  closely  examine  the  thoughts 
and  intentions  of  his  will,  and  must  thence  infer  what  he  would 
do,  were  he  permitted,  that  is,  if  not  restrained  by  the  fear  of 
the  laws,  and  the  loss  of  reputation,  of  honor,  and  of  gain;  for 
the  evils  of  man  reside  in  his  thoughts  and  intentions,  and  from 
these  proceed  all  the  evil  actions  which  he  commits  in  the  body. 
This  is  self-examination.  But  they  who  do  not  examine  their 
evils  of  thought  and  will,  cannot  do  the  work  of  repentance  ; 
for  they  both  think  and  desire  afterwards  as  they  did  before  ; 
and  to  will  or  desire  evil  is  virtually  to  do  it. 

165.  Kepentance  which  consists  merely  in  words,  and  does 
not  affect  the  life,  is  not  repentance  ;  neither  are  sins  remitted 
by  such  repentance,  but  only  by  repentance  of  life.  Sins  are 
indeed  continually  remitted  to  man  by  the  Lord,  for  the  Lord 
is  mercy  itself;  but  still  they  adhere  to  man,  however  he  nuiy 
think  they  are  remitted,  uur  are  they  removed  fiom  him  but  by 

69 


166—169 


ON  THE  NEW  JEKVSALEM 


a  lite  according  to  tlie  precepts  of  true  faitli.  So  far  as  man 
lives  according  to  those  precepts,  so  far  his  sins  are  removed  ; 
and  so  far  as  tliey  are  removed,  so  far  they  are  remitted. 

166.  It  is  commonly  supposed  that,  when  sins  are  remitted, 
they  are  wiped  away,  or  washed,  off,  as  filth  is  by  water ;  but 
sins  are  not  wiped  away,  but  removed,  that  is,  man  is  withheld 
from  them  when  he  is  kept  in  good  l)y  the  Lord  ;  and  wlieii 
this  is  the  case,  it  appears  to  him  as  if  he  were  Avithout  his  sins, 
thus  as  if  they  were  wiped  away.  And  so  far  as  man  is  re- 
formed, so  far  he  is  capable  of  being  kept  in  good.  How  this 
reformation  is  effected  will  be  shown  in  the  following  chapter 
on  regeneration.  He  who  supposes  that  sins  are  remitted  in 
any  other  way,  is  greatly  deceived. 

167.  The  evidences  that  accompany  the  remission,  that  is, 
the  removal,  of  sins,  are  the  following.  They  whose  *ins  are 
remitted  experience  a  deliglit  in  worshiping  God  for  Ilis  own 
sake,  and  in  serving  the  neighbor  for  the  sake  of  the  neighbor  ; 
— in  doing  good  for  the  sake  of  good,  and  in  speaking  truth  for 
the  sake  of  truth.  Such  persons  disclaim  all  merit  in  the  exer- 
cise of  their  charity  and  faith  ;  they  are  utterly  averse  to  all 
evils,  as  enmity,  hatred,  revenge,  adulter^'-,  and  not  only  do 
they  shun  them,  but  they  abhor  the  ver}'  thought  of  them  con- 
nected with  any  intention.  But  the  evidences  that  sins  are  not 
remitted,  or  removed,  are  these.  They  whose  sins  are  not  re- 
mitted do  not  worship  God  for  His  own  sake,  nor  serve  the 
neighbor  for  his  own  sake  ;  thus  they  do  not  do  good  and  speak 
truth  for  the  sake  of  good  and  truth,  but  for  the  sake  of  them- 
selves and  the  world.  They  claim  merit  on  account  of  their 
deeds  :  they  perceive  nothing  undelightful  in  evils,  such  as 
enmity,  hatred,  revenge,  and  adultery  ;  and,  inflamed  with  these 
lusts,  they  cherish  the  thought  of  them  in  all  licentiousness. 

168.  The  repentance  which  takes  place  in  a  state  of  free- 
dom is  effectual,  but  that  which  is  produced  in  a  state  of  com- 
pulsion is  not  so.  A  state  of  compulsion  is  that  arising  from 
sickness,  or  dejection  of  mind  induced  by  misfortunes  ;  from 
the  expectation  of  imminent  death  ;  and,  in  short,  from  any 
state  of  fear  which  takes  away  the  free  use  of  reason.  A  wicked 
man,  in  a  state  of  compulsion,  may  promise  repentance,  and 
perform  good  actions  ;  but  as  soon  as  he  regains  a  state  of  free- 
dom, he  returns  to  his  former  life  of  evil.  With  a  good  man 
the  case  is  otherwise. 

169.  When  a  man  has  examined  himself,  acknowledged  his 
sins,  and  done  the  work  of  repentance,  he  must  continue  stead- 
fastly persevering  in  the  jjractice  of  what  is  good,  even  to  the 
end  of  his  life.  For  should  he  afterwards  relapse  into  his  former 
evil  life,  and  embrace  it,  he  becomes  guilty  of  profanation  ;  since 
he  then  conjoins  evil  with  good,  and  his  latter  state  becomes 
worse  than  the  former  ;  according  to  the  words  of  the  Lord  : 

90 


AND  ITS  HEAVENLY  ] DOCTRINE. 


170 


'  When  the  xinch.an  spirit  is  cjone  out  of  a  man,  he  walketh 
through  dry  places,  seeking  rest,  and  findeth  none.  Then  he 
mith,  I  will  return  into  my  house  from  salience  I  came  nut ; 
and  when  he  is  come,  he  findeth  it  empty,  swept,  and  garnished. 
Then  goeth  he,  and  taketh  with  Inmself  seven  other  spirits  more 
xoicked  than  himself  and  they  enter  in  and  dwell  there  /  and  the 
last  state  of  that  man  is  worse  than  the  first.^^  Matt.  xii.  43, 
44,  45. 


FROM  THE  ARCANA  C(ELESTIA. 

170.  Of  Sin  or  Evil.  That  there  are  innumerable  kinds  of  evil 
and  the  false,  n.  1188,  1212,  4818,  4822,  7574.  That  there  is  evil 
from  the  false,  that  there  is  the  false  from  evil,  and  evil  and  the  false 
again  from  thence,  n.  1679,  2243,  4818.  The  nature  and  quality  of 
the  evil  of  the  false,  n.  2408,  4818,  7272,  8266,  8279.  The  nature 
and  quahty  of  the  folse  of  evil,  n.  6359,  7272,  9304,  10,302.  Of 
blameable  evils,  and  of  those  which  are  not  so  blameablc,  n.  4171, 
4172.  Of  evils  from  the  understanding  and  of  evils  from  the  will,  n. 
9009.  The  difference  between  transgression,  iniquitv,  and  sin,  n. 
6563,  9156. 

That  all  evils  adhere  to  man,  n.  2116.  That  evils  cannot  be  taken 
awav  from  man,  but  that  man  can  onlv  be  wdthheld  from  them,  and 
kept  in  ffood,  n.  865,  868,  887,  894,  1581,  4564.  8206,  8393,  8988, 
9014,  9.333,  9446,  9447,  9448,  9451,  10,057,  10,059.  That  to  be 
withheld  from  evil  and  kept  in  good,  is  effected  by  the  Lord  alone, 
n.  929,  2406,  8206,  10,059.  That  thus  evils  and  sins  are  only  removed, 
and  that  this  is  successively  effected,  n.  9334,  9335,  9336.  That  this 
is  done  by  the  Lord  by  means  of  regeneration,  n.  9445,  9452,  9453, 
9454,  993"^8.  That  evils  shut  out  the  Lord,  n.  5696.  That  man 
ought  to  abstain  from  evils,  that  he  may  receive  good  from  the  Lord, 
n.  10,109.  That  good  and  truth  inflow  in  proportion  as  man  is  with- 
held from  evils,  n.  2388,  2411,  10,675.  That  to  be  withheld  from 
evil  and  kept  in  good,  constitutes  remission  of  .'^ins,  n.  8391,  8393, 
9014,  9444  to  9450.  The  signs  whether  sins  are  remitted  or  not,  n. 
9449,  9450.  That  it  is  a  consequence  of  the  remission  of  sins  to 
look  at  things  from  good  and  not  from  evil,  n.  7697. 

That  evil  and  sin  are  a  separation  and  turning  away  from  the 
Lord  ;  and  that  this  is  signified  by  evil  and  sin  in  the  ArVord,n.  4997, 
5229,  5474,  5746,  5842,  9346  ;  that  they  are  and  signify  a  separation 
and  aversion  from  good  and  truth,  n.  7589.  Tiiat  they  are  and  sig- 
nify what  is  contrary  to  Divine  order,  n.  4839,  5(»7G.  That  evil  is 
damnation  and  hell,  n.  3513,  6279,  7155.  That  it  is  not  known  what 
hell  is,  unless  it  be  known  what  evil  is,  n.  7181.  That  evils  are  as 
it  were  heavy,  and  fall  of  themselves  into  liell ;  and  so  also  falses 
that  are  from  evil,  n.  8279,  8298.  That  it  is  not  known  what  evil  is 
unless  it  be  known  what  the  love  of  self  and  the  love  of  the  world 
are,  n.  4997,  7178,  8317.    That  all  evils  are  from  those  loves,  u. 

91 


171 


ON  THE  NEW  JERUSALEM 


1307,  1308,  1321,  1594,  1691,  3413,  7255,  7376,  7480,  7488,  8918, 
9335,  9348,  10,038,  10,742. 

That  all  men  whatever  are  born  into  evils  of  every  kind,  their  pro- 
priiim  being  nothing  but  evil,  n.  210,  215,  731,  874,  875,  876,  987, 
1047,  2307,  2308,  3518,  3701,  3812,  8480,  8550,  10,283,  10,284, 
10,731.  That  man  must  therefore  be  born  again  or  regenerated, 
in  order  to  receive  a  life  of  good,  n.  3701. 

That  man  casts  himself  into  hell  when  he  does  evil  from  consent, 
afterwards  from  purpose,  and  at  last  from  delight,  n.  0203.  That 
they  who  are  in  evil  of  life,  are  in' the  falses  of  their  own  evil, 
whether  they  know  it  or  not,  n.  7577,  8064.  That  evil  would  not 
be  appropriated  to  man,  if  he  believed,  as  is  really  the  case,  that  all 
evil  is  from  hell,  and  all  good  from  the  Lord,  n.  6206,  4151,  6324, 
0325.  That  in  the  other  life  evils  are  removed  from  the  good  and 
goods  from  the  evil,  n.  2256.  That  all  in  the  other  life  are  let  into 
their  interiors,  thus,  the  evil  into  their  evils,  n.  8870. 

That  in  the  other  life  evil  contains  its  own  punishment,  and  good 
its  own  reward,  n.  696,  967,  1057,  6559,  8214,  8223,  8226,  9049. 
That  man  is  not  punished  in  the  other  life  for  hereditary  evils,  as 
he  is  not  to  blame  for  these,  but  for  his  actual  evils,  n.  966,  2308. 
That  the  interiors  of  evil  are  foul  and  tilthy,  however  they  may  ap- 
pear otherwise  in  an  external  form,  n.  7046. 

That  evil  is  attributed  in  the  Word  to  the  Lord,  and  yet  nothing 
but  good  proceeds  from  Him,  n.  2447,  6073,  6992, 6997,  7553,  7633, 
7677,  7926,  8227,  822S,  8032,  9306.  So  also  anger,  n.  5798,  6997, 
8284,  8483,  9306,  10,431.  Why  it  is  so  said  in  the  Word,  n.  6073, 
0992,  6997,  7643,  7632,  7679,  7710,  7920,  8282,  9009,  9128. 
What  is  signified  by  bearing  iniquitj'',  where  it  is  predicated  of  the 
Lord,  n.  9937,  9965.  That  the  Lord  turns  evil  into  good  with  the 
good  who  are  infested  and  tempted,  n.  8631.  That  to  leave  man 
from  his  own  liberty  to  do  evil,  is  permission,  n.  1778.  That  evils 
and  falses  are  governed  by  the  laws  of  permission  by  the  Lord  ;  and 
that  they  are  permitted  for  the  sake  of  order,  n.  7877,  8700,  10,778. 
That  the  permission  of  evil  by  the  Lord  is  not  as  of  one  who  wills, 
but  as  of  one  who  does  not  will,  but  who  cannot  bring  aid  on  ac- 
count of  the  end,  n.  7877. 

171.  Of  ihe  False.  That  there  are  innumerable  kinds  of  the  false, 
namely,  as  many  as  there  are  evils,  and  that  evils  and  falses  are  ac- 
cording to  their  origins,  which  are  many,  n.  1188,  1212,  4729,  4822, 
7574.  That  there  is  a  false  from  evil,  or  the  false  of  evil;  and  that 
there  is  an  evil  from  the  fldse,  or  the  evil  of  the  false  ;  and  a  false 
again  from  thence,  n.  1679,  2243.  That  from  one  false  that  is  as- 
sumed as  a  principle,  falses  flow  in  a  long  series,  n.  1510,  1511,  4717, 
4721.  That  there  is  a  false  from  the  desires  of  the  love  of  self  and 
of  the  world  ;  and  that  there  is  a  false  from  the  fallacies  of  the 
senses,  n.  1295,  4729.  That  there  are  falses  of  religion;  and  that 
there  are  falses  of  ignorance,  n.  4729,  8318,  9258.  That  there  is  a 
false  which  contains  good,  and  a  false  which  contains  no  good,  n. 
2803,  9304,  10,109,  10,302.  That  there  is  what  is  falsified,  n.  7318, 
7319,  10,648. 

The  quality  of  the  false  of  evil,  n.  6359,  7272,  9304,  10,302.  The 
quality  of  the  evil  of  the  false,  n.  2408,  4818,  7272,  8266,  8279, 
92 


AND  ITS  HEAVENLY  DOCTRINE. 


172 


That  the  falses  derived  from  evil  appear  like  mists  and  impure 
waters  over  the  hells,  ii.  8217,  8138,  814S.  That  such  waters  signify 
falses,  n.  739,  790,  7307.  That  they  who  are  in  hell  speak  falses 
from  evil,  n.  1695,  7351,  7352,  7357,  7392,  7698.  That  they  who 
are  in  evil  cannot  do  otherwise  than  think  what  is  false  when  they 
til  ink  from  themselves,  n.  7437. 

That  there  are  falses  of  religion  which  agree  with  good,  and  falses 
which  disagree,  n.  9258.  That  falses  of  religion,  if  they  do  not  dis- 
agree with  good,  do  not  produce  evil  but  with  those  who  are  in  evil 
of  life,  n.  8318.  That  falses  of  religion  are  not  imputed  to  those 
who  are  in  good,  but  to  those  who  are  in  evil,  n.  8051,  8149.  That 
every  fiilse  may  be  confirmed,  and  then  appear  like  truth,  n.  5033, 
6865,  8521,  8780.  That  care  should  be  taken  lest  falses  of  religion 
be  confirmed,  since  the  persuasion  of  the  false  principally  arises  from 
thence,  n.  845,  8780.  How  hurtful  the  persuasion  of  the  false  is, 
n.  794,  806,  5096,  7686.  That  a  persuasion  of  the  false  is  perpetu- 
ally exciting  such  things  as  confirm  falses,  n.  1510,  1511,  2475. 
Tliat  they  who  are  in  the  persuasion  of  the  false  are  inwardly  bound, 
u.  5096.  That  in  the  other  life,  they  who  are  in  a  strong  persuasion 
of  the  false,  when  they  approach  others,  close  up  the  rational  [prin- 
ciple], and  as  it  were  suffocate  them,  n.  3895,  5128. 

That  truths  which  are  not  genuine,  and  also  falses,  may  be  con- 
sociated  with  genuine  truths ;  but  falses  which  contain  good,  and 
not  falses  in  which  is  evil,  n.  3470,  3471,  4551,  4552,  7344,  8149, 
9298.  That  falses  which  contain  good,  are  received  by  the  Lord  as 
truths,  n.  4736,  8149.  That  the  good  which  has  its"  quality  from 
the  false  is  accepted  by  the  Lord,  if  there  is  ignorance,  and  therein 
innocence,  and  a  good  end,  n.  7887. 

That  evil  falsifies  truth,  inasmuch  as  it  draws  aside  and  applies 
truth  to  evil,  n.  8044,  8149.  That  truth  is  said  to  be  falsified,  when 
it  is  applied  to  evil  by  confirmations,  n.  8602.  That  falsified  truth 
is  contrary  to  truth  and  good,  n.  8602.  For  further  particulars  re- 
specting the  falsification  of  truth,  see  n.  7318,  7319,  10,648. 

172.  Of  profaniiy  and  profanation,  spoken  of  above  at  n.  169. 
That  profanation  is  a  commi.xion,  in  man,  of  good  and  evil,  as  also 
of  truth  and  the  false,  n.  6348.  That  none  can  profane  goods  and 
truths,  or  the  holy  things  of  the  church  and  the  "VVord,  except  those 
who  first  acknowledge,  believe,  and  still  more  live  according  to 
them,  and  afterwards  recede  from  and  deny  their  faith,  and  live  to 
themselves  and  the  world,  n.  593,  1008,  1010,  1059,  3398,  3898, 
4289, 4601,  10,284,  10,287.  That  he  who  believes  truths  in  his  child- 
hood, and  afterwards  does  not  believe  them,  commits  profanation 
slightly ;  but  that  he  who  confirms  truths  m  himself  after  that  period, 
and  then  denies  them,  commits  profanation  grievously,  n.  6960,  6963, 
6971.  That  they  who  believe  truths,  and  live  evilly,  commit  pro- 
fanation; as  also  they  who  do  not  believe  truths,  and  live  holily,  n. 
8082.  That  if  man,  after  repentance  of  heart,  relapses  to  his  former 
evils,  he  commits  profanation,  and  that  then  his  latter  state  is  worse 
than  his  former,  n.  8394.  That  those  in  the  Christian  world  who 
defile  the  holy  things  of  the  Word  by  unclean  thoughts  and  dis- 
courses, commit  profanation,  n.  4050,  5390.  That  there  are  various 
kinds  of  profanation,  n.  10,287. 

93 


172 


ON  THE  NEW  .TERUSALEM 


That  they  who  do  not  acknowledge  holy  things  cannot  profane 
them,  still  less  they  who  do  not  know  them,  n.loOS,  1010,  1059, 
9188,  10,284.  That  they  who  are  within  the  church,  are  capable 
of  profaning  holy  things,  but  not  they  who  are  out  of  it,  n.  2051. 
That  the  Gentiles,  being  out  of  the  church,  and  not  having  the 
Word,  cannot  commit  profanation,  n.  1327,  1328,  2051,  2081.  That 
neither  can  the  Jews  profane  the  lioly  interior  things  of  the  Word 
and  the  church,  because  they  do  not  acknowledge  them,  n.  6963. 
That  thus  interior  truths  were  not  revealed  to  the  Jews,  for  if  they 
had  been  revealed  and  acknowledged,  they  would  have  profaned 
them,  n.  3398,  3488,  6963.  Profanation  is  meant  by  the  words  of 
the  Lord  above  quoted  at  n.  169 :  fVJien  the  unclean  spirit  goes  out 
of  a  man,  he  ivalks  through  dry  places,  seeking  rest,  but  finding 
none ;  then  he  saith,  I  will  return  into  my  house  from  whence  I  tvent 
out ;  and  ivhen  he  comes  and  finds  it  empty,  and  sivept,  and  garnish- 
ed, then  he  goes  away,  and  takes  to  himself  seven  other  spirits  worse 
than  himself,  and  entering  in  they  dwell  there,  and  the  latter  things 
of  the  man  become  worse  than  the  first.  Matt.  xii.  43,  44,  45.  The 
unclean  spirit  going  out  of  a  man,  signifies  the  repentance  of  him 
who  is  in  evil ;  his  walking  through  dry  places  and  not  finding  rest, 
signifies,  that,  to  such  a  person,  a  life  of  good  is  of  that  quality; 
the  house  into  which  he  returned,  and  which  he  found  empty,  swept, 
and  garnished,  signifies  the  man  himself  and  his  will,  as  being  with- 
out good.  The  seven  spirits  which  he  took  to  himself  and  with 
whom  he  returned,  signify  evil  conjoined  to  good;  his  state  then 
being  worse  than  his  former,  signifies  profanation.  This  is  the  in- 
ternal sense  of  these  words,  for  the  Lord  spoke  by  correspondences. 
The  same  thing  is  meant  by  the  words  of  the  Lord  to  the  man 
whom  He  cured  at  the  Pool  of  Bethesda  :  Behold,  thou  art  made 
whole ;  sin  no  more,  lest  a  worse  thing  come  unto  thee,  John  v.  14. 
Also  by  these  words  of  the  Lord:  He  hath  blinded  their  eyes,  and 
hardened  their  heart ;  that  they  should  not  see  ivith  their  eyes,  nor 
understand  with  their  heart,  and  he  converted,  and  I  should  heal 
them,  John  xii.  40 ;  where  to  be  converted  and  healed,  signifies  to 
commit  profanation,  which  takes  place  when  truth  and  good  are 
acknowledged,  and  afterwards  rejected;  which  would  have  been 
the  case  if  the  Jews  had  been  converted  and  healed. 

That  the  lot  of  profaners  in  the  other  life  is  the  worst  of  all,  be- 
cause the  good  and  truth  which  they  have  acknowledged  remain, 
and  also  the  evil  and  the  false ;  and  because  they  cohere,  a  tearing 
asunder  of  the  life  takes  place,  n.  571,  582,  6348.  That  the  greatest 
care  is  therefore  taken  by  the  Lord,  to  prevent  the  commission  of 
profanation,  n.  2426,  10,384.  That  therefore  man  is  vnthheld  from 
acknowledgment  and  faith,  if  he  cannot  remain  therein  to  the  end 
of  life,  n.  3398,4402.  That  on  this  account  also  man  is  rather  kept 
in  ignorance,  and  in  external  worship,  n.  301,  302,  303,  1327,  1328. 
That  the  Lord  also  stores  up  the  goods  and  truths  which  mai-  has 
received  by  acknowledgment,  in  his  interiors,  n.  6595. 

That  lest  interior  truths  should  be  profaned,  they  are  not  reveal- 
ed before  the  church  is  at  its  end,  n.  3398,  3399.  Wherefore  the 
Lord  came  into  the  world,  and  opened  interior  truths,  when  the 
church  was  wholly  vastated.  n.  3398.  See  what  is  adduced  on  this 
91 


AND  ITS  HEAVENLY  DOCTKINE. 


173—177 


subject  in  the  work  On  the  Last  Judgment  and  the  Destruction 
OF  Babylon,  n.  73,  74. 

That  in  the  Word.  Babel  signifies  the  profanation  of  good,  and 
Chaldea,  the  profanation  of  truth,  n.  TJ'^'S,  1-295,  1:504,  130(5, 

1307,  1308,  1321,  1322,  1326.  That  these  profanations  correspond 
to  the  prohibited  degrees,  or  foul  adulteries,  spoken  of  in  the  Word, 
n.  6348.  That  profanation  was  represented  in  the  Israelitish  and 
Jewish  church  by  eating  blood,  wherefore  this  was  so  severely  pro- 
hibited, n.  1003. 


OF  REGENERATION. 

173.  The  man  wlio  does  not  receive  spiritual  life,  that  is, 
who  is  not  born  anew  by  the  Lord,  cannot  enter  heaven.  This 
the  Lord  plainly  teaches  in  John  :  Verilrj,  verily,  I  say  unto 
thee,  except  a  man  he  horn  again,  he  caimot  see  thekingdom  of 
God.   iii.  3. 

174.  Man  is  not  born  of  his  parents  into  spiritual  life,  but 
only  into  natural  life.  The  spiritual  life  of  inau  consists  in 
loving  God  above  all  things,  and  in  loving  the  neighbor  as 
himself,  and  this  according  to  the  precepts  which  tlie  Lord  has 
taught  in  the  "Word  ;  but  natural  life  consists  in  loving  our- 
selves and  the  world  more  than  the  neiglibor,  yea,  more  than 
God  himself. 

175.  Every  man  is  born  of  his  parents  into  the  evils  of 
self-love  and  of  the  love  of  the  world  ;  for  every  evil,  whiclx 
by  habit  has,  as  it  were,  contracted  to  itself  a  nature,  is  trans- 
mitted to  the  offspring.  In  this  way  evil  descends  successively 
fi'om  parents,  from  grandfathers,  and  from  other  ancestors, 
in  a  long  series  backwards  ;  and  the  derivation  of  evil  becomes 
at  length  so  great,  that  the  whole  of  man's  proper  life  is 
nothing  but  evil.  This  continuous  derivation  of  evil  cannot  be 
broken  and  altered,  except  by  a  life  of  faith  and  charity  from 
the  Lord. 

176.  Man  is  continually  inclining  to  that  which  he  derives 
from  his  hereditary  nature,  and  lapsing  into  it  ;  hence  lie  con- 
firms that  evil  in  himself,  and  also  superadds  main'  more  evilo 
of  himself  These  evils  are  altogether  contrary  to  spiritual  life, 
and  destroy  it;  so  that  unless  man  receives  a  new  life,  which  is 
spii-itual  life,  from  the  Lord, — unless  he  is  conceived  anew, 
born  anew,  and  educated  anew, — in  a  word,  created  anew,  he 
juust  be  damned  ;  for  his  will  and  thoughts  are  wholly  occu- 
pied with  things  of  a  selfish  and  worldly  nature,  as  is  the  cascj 
with  those  who  are  in  liell. 

177.  No  one  can  be  regenerated  unless  he  be  instructed  in 
the  knowledge  of  those  things  which  belong  to  the  new  or 
spiritual  lite  ;  and  the  tliirgs  that  belong  to  that  life  are  the 

1)5 


178—180 


ON  THE  NEW  JERUSALEM 


truths  wliich  are  to  be  believed,  and  the  goods  wbicli  are  to  be 
done  ;  tbe  former  have  respect  to  faith,  and  the  hitter  to  charity. 
Nor  can  any  one  know  these  things  from  himself;  for  man,  in 
this  respect,  apprehends  only  those  things  which  are  obvious 
to  the  senses,  and  from  these  procnres  for  liimself  wliat  is  called 
natural  light;  by  means  of  which  he  discerns  what  has  relation 
to  the  world  and  to  himself,  bnt  not  to  heaven  and  to  God. 
Tlie  truths  relating  to  these  must  be  learned  from  revelation  ; 
as,  that  the  Lord,  who  is  God  from  eternity,  came  into  the 
world  to  sa\'e  the  human  race  ; — that  He  has  all  power  in  liea- 
ven  and  on  earth  ; — that  faith  and  charity,  with  all  tliat  pertains 
to  them,  whether  of  truth  or  of  good,  are  from  Ilim  ;  that 
there  is  a  heaven,  and  a  hell;  and  that  man  lives  to  eternity, 
in  heaven  if  lie  has  done  good,  but  in  hell  if  he  has  done  evil. 

ITS.  These,  with  numerous  other  things,  are  objects  of 
faith,  and  must  be  known  by  the  man  who  undergoes  the  pro- 
cess of  regeneration  :  for  he  who  knows  them  may  make  them 
the  objects  of  his  thought,  afterwards  of  his  will,  and  finally 
reduce  them  to  practice,  and  thus  obtain  new  life.  Thus  he 
who  does  not  know  that  the  Lord  is  the  Saviour  of  the  human 
race,  can  neither  believe  in  Him,  love  Him,  nor  do  good  for 
His  sake.  He  who  does  not  know  that  the  Lord  is  the  source 
of  all  good,  cannot  be  persuaded  that  salvation  is  wholly  from 
Him,  still  less  can  he  desire  that  it  should  be  so,  and  thus  he 
cannot  live  from  the  Lord.  He  who  is  ignorant  of  the  exist- 
ence of  heaven  and  hell,  and  of  eternal  life,  cannot  even  think 
respecting  the  life  of  heaven,  nor  can  he  apply  to  receive  it. 
The  same  holds  true  in  other  cases. 

179.  Every  one  has  an  internal  man  and  an  external ;  the 
internal  is  the  spiritual  man,  and  the  external  is  the  natural 
man  ;  and  each  of  these  must  be  regenerated,  in  order  that  the 
entire  man  may  be  go.  In  the  unregenerate  the  external  or 
natural  man  rules,  and  the  internal  is  in  subjection  ;  but  in  the 
regenerate,  the  internal  or  spiritual  man  has  the  ascendancy, 
and  the  external  is  in  subjection.  Hence  it  is  evident  that  the 
true  order  of  life  is  inverted  in  man  from  his  birth  ;  that  is  to 
say,  the  principle  which  serves  ought  to  rule,  and  that  which 
rules  ought  to  serve.  In  order  that  man  may  be  saved,  this 
order  ot  things  must  be  inverted  ;  and  such  inversion  can  only 
be  efi'ected  by  regeneration  from  the  Lord. 

180.  What  is  meant  by  the  internal  man  ruling  and  the  ex- 
ternal serving,  and  the  reverse,  may  be  thus  explained.  When 
a  man  places  all  his  good  in  voluptuousness,  in  gain,  and  in 
pride,  delights  in  hatred  and  revenge,  and  endeavors  to  find 
in  his  mind  reasons  to  justify  him,  tlien  his  external  man  rules, 
and  his  internal  serves  ;  but  when  a  man  finds  delight  in  think- 
ing and  willing  well,  sincerely,  and  justly,  and  outwardly 


AND  ITS  HEAVENLY  DOCTKINE. 


181—183 


speaking  and  acting  in  the  same  manner,  then  the  internal 
}nan  rules,  and  the  external  obeys. 

181.  The  internal  man  is  first  regenerated  by  the  Lord, 
and  the  external  afterwards,  and  the  latter  by  means  of  the 
former  ;  for  the  internal  man  is  regenerated  by  embracing  the 
things  which  belong  to  faith  and  charity,  and  the  external,  by 
a  life  in  accordance  with  them.  This  is  meant  by  the  Lord's 
words,  where  He  says  :  Except  a  man  he  horn  of  water  and  of 
the  Spirit^  he  cannot  enter  into  the  kingdom,  of  God.  John  iii.  5. 
In  the  spii-itnal  sense,  water  is  the  truth  of  faitli,  and  the  Spirit 
is  a  life  according  to  it. 

182.  lie  who  is  regenerated,  is,  as  to  his  internal  man,  in 
lieaven,  and  is  an  angel  there  with  the  angels,  into  whose  so- 
ciety he  is  admitted  after  the  dissolution  of  the  body  ;  when  he 
is  capable  of  entering  on  a  full  enjoyment  of  the  life  of  heaven, 
which  consists  in  loving  the  Lord,  in  loving  the  neiglibor,  in 
understanding  truth,  loving  good,  and  perceiving  the  felicity 
tlience  derived. 


FROM  THE  ARCANA  CGELESTIA. 

183.  "What  Begeneration  is,  and  why  it  is  effected.  That  at  this 
day  little  is  known  concerning  regeneration ;  the  reason  thereof,  n. 
3761,  4136,  5398.  That  man  is  born  into  evils  of  every  kind,  and 
that  of  consequence,  his  proprium  by  birth  is  nothing  but  evil,  n. 
210,  215,  731,  874,  875, 876, 987, 1047, 2307, 2308, 3518, 3701,  3712, 
8480,  8549,  8550,  8552,  10,283,  10,284,  10,286.  That  man's  herr- 
DiTARY  PRINCIPLE  is  nothing  but  evil,  see  the  extracts  above  in  this 
doctrine,  n.  83.  That  man's  propridm  is  nothing  but  evil,  see  the 
same,  n.  82.  That  man  of  himself,  so  far  as  he  is  under  the  influence 
of  his  hereditary  [principle]  and  proprium,  is  worse  than  the  brutes, 
n.  694,  8480.  That,  therefore,  if  man  should  be  led  by  his  own  pro- 
prium, he  could  not  possibly  be  saved,  n.  10,731. 

That  man's  natural  life  is  contrary  to  spiritual  life,  n.  3913,  3928 
That  the  good  which  he  does  from  himself,  or  from  proprium,  is  not 
good,  because  he  does  it  for  the  sake  of  self,  and  the  world,  n.  8478. 
That  man's  proprium  must  be  removed  that  the  Lord  and  heaven 
ma  J'  be  able  to  be  present,  n.  1023, 1044.  That  it  is  actually  removed 
when  he  is  regenerated  by  the  Lord,  n.  9334,  9335,  9336,  9452,  9455, 
9938.  That  therefore  he  must  be  created  anew,  that  is,  regenerated, 
n.  8549,  9450,  9938.  That  creating  man,  in  the  Word,  signifies  to 
regenerate  him,  n.  16,  88,  10,634. 

That  man  is  conjoined  to  the  Lord  by  regeneration,  n.  2004,  9338. 
And  consociated  with  angels  in  heaven,  n.  2475.  That  he  does  not 
come  into  heaven,  until  he  is  in  a  state  to  be  led  by  the  Lord  by 
means  of  good,  which  is  the  case  when  he  is  regenerated,  n.  8516, 
8539,  8722,  9139,  9832,  10,367. 

That  the  external  or  natural  man  rules,  and  the  mternal  man 
17]  97 


184—186 


ON  THE  NKW  JERUSALEM 


perves,  in  the  man  who  is  not  regenerated,  n.  3167,  8743.  That  thus 
the  state  of  man's  hfe  is  inverted  from  his  birth,  and  must  be  entire- 
ly inverted  again  in  order  that  he  may  be  saved,  n.  6507,  8552,  8553, 
1)258.  That  the  end  of  regeneration  is,  that  the  internal  or  spiritual 
man  may  rule,  and  the  external  or  natural  man  serve,  n.  911,  913. 
That  this  is  actually  effected  after  man  is  regenerated,  n.  5128,  5651, 
8743.  For  after  regeneration  the  love  of  self  and  the  world  no 
longer  reigns,  but  love  to  the  Lord  and  towards  the  neighbor,  thus 
the  liOrd  and  not  man,  n.  8856,  8857.  Hence  it  is  plain  that  man 
cannot  be  saved  unless  he  is  regenerated,  n.  5280,  8548,  8772, 
10,156. 

That  regeneration  is  a  plane  whereon  to  perfect  the  life  of  man  to 
eternity,  n.  9334.  That  the  regenerate  man  is  perfected  to  eternity, 
n.  6648, 10,048.  The  quality  of  the  regenerate  and  the  unregenerate 
man  described,  n.  977,  986,  10,156. 

184.  What  persons  are  regenerated.  That  man  cannot  be  regene- 
rated unless  he  be  instructed  in  the  truths  of  faith  and  the  goods  of 
charity,  n.  677,  679,  711,  8635,  8638,  8639,  8640,  10,729.  That 
they  who  are  only  in  truths  and  not  in  good,  cannot  be  regenerated, 
n.  6567,  8725.  That  no  person  is  regenerated  unless  he  be  in  charity, 
u.  989.  That  none  can  be  regenerated  but  such  as  have  conscience, 
n.  2689,  5470.  That  every  one  is  regenerated  according  to  his 
faculty  of  receiving  the  good  of  love  to  tiie  Lord,  and  of  charity  to- 
wards the  neighbor,  by  the  truths  of  faith  from  the  doctrine  of  the 
clua-ch,  which  is  derived  from  the  Word,  n.  2967,  2975.  Who  can 
he  regenerated,  and  who  cannot,  n.  2689.  That  they  who  lead  a 
life  of  faith  and  charity,  and  are  not  regenerated  in  the  world,  are 
regenerated  in  the  other  life,  n.  989,  2490. 

185.  That  regeneration  is  from  the  Lord  alone.  That  the  Lord 
alone  regenerates  man,  and  that  neither  man  nor  angel  contributes 
thereto,  n.  10,067.  That  man's  regeneration  is  an  image  of  the 
Lord's  glorification,  that  is,  that  as  the  Lord  made  His  Human  Di- 
vine, so  He  makes  spiritual  the  man  whom  He  regenerates,  n.  3043 
3138,  3212,  3296,  3490,  4402,  5688,  10,057,  10,076.  That  the  Lord 
wills  to  have  the  whole  man  whom  He  regenerates,  and  not  part  of 
him,  n.  6138. 

186.  Further  particulars  concerning  regeneration.  That  man  is 
regenerated  by  the  truths  of  faith,  and  by  a  life  according  to  them, 
n.  1904,  2046,"  9088,  9959,  10,028.  That  this  is  understood  by  the 
words  of  the  Lord,  Unless  a  man  he  horn  of  ivater  and  of  the  spirit, 
he  cannot  enter  the  kingdom  of  God.  John  iii.  5.  Water  signifies 
the  truth  of  faith,  and  spirit,  a  life  according  thereto,  n.  10,240 
That  water  in  the  Word  signifies  the  truth  of  faith,  n.  2702,  3058 
.'")66S,  SfiCiS,  10,238.  That  spiritual  purification,  which  is  from  evil.^ 
and  falscs,  is  effected  by  the  truths  of  faith,  n.  2799,  5954,  7044. 
791S,  90S9,  10,229,  10,237.  That  when  man  is  regenerated,  truths 
are  inseminated  and  implanted  in  good,  that  they  may  become  of 
the  life,  n.  880,  2189,  2475,  2697.  What  the  quality  of  truths  must 
be  that  they  may  be  implanted  in  good,  n.  8725.  That  in  regenera- 
tion truth  is  initiated  and  conjoined  to  good,  and  good  reciprocally 
to  truth,  n.  5305,  8516.  How  this  reciprocal  initiation  and  conjunc- 
tion is  effected,  n.  3155,  10,067.    That  truth  is  implanted  in  good 

98 


AND  ITS  HEAVENLY  DOCTRINE. 


186 


when  it  becomes  of  the  will,  since  it  then  becomes  of  the  love,  n. 
10,367. 

That  there  are  two  states  through  which  the  regenerated  man 
passes  :  a  first,  when  he  is  led  by  truth  to  good  ;  a  sccdikI,  wlicn  he 
acts  from  good,  and  from  good  sees  truth,  n.  7!»!til,  7li!>;i.  sr)05, 
8506,8510,8512,8516,8643,8048,  8658,  8G85,  8G'J(),  .^701,  8772, 
9227,  9230,  9274,  9739,  10,048, 10,057,  10,058, 10,076.  The  qualitj' 
of  man's  state  when  truth  is  in  the  first  place,  and  good  in  the 
second,  n.  3610.  Hence  it  appears  that  when  man  is  regenerating, 
he  looks  to  good  from  truth  ;  but  when  regenerated,  lie  regards 
truth  from  good,  n.  6247.  Thus  that  a  turning  over  as  it  were 
takes  place,  in  that  the  state  of  man  is  inverted,  n.  6507. 

But  it  is  to  be  noted,  that  when  man  is  regenerating,  truth  is  not 
actually  in  the  first  place  and  good  in  the  second,  but  only  ap- 
parently; but  that  when  man  is  regenerated,  good  is  in  the  first 
place  and  truth  in  th6  second,  actually  and  perceptiblv,  n.  3324, 
3325,  3330,  3336,  3494,  3539,  3548,  3556,  3563,  3570,  3576,  3603, 
3701,4243,4244,4247,4337,4925,4926,  4928,  4930,  4977,  5351, 
6256,  6269,  6273,  8516,  10,110.  Consequently  that  good  is  the  first 
and  last  of  regeneration,  n.  9337.  Since  truth  appears  to  be  in  the 
first  place  and  good  in  the  second,  when  man  is  regenerating,  or, 
which  is  the  same  thing,  when  man  becomes  a  church,  that  on  ac- 
count of  this  appearance  it  was  a  matter  of  controversy  among  the 
ancients,  whether  the  truth  of  faith  or  the  good  of  charity  is  the  first- 
born of  the  church,  n.  367,  2435.  That  the  good  of  charity  is  actually 
the  first-born  of  the  church,  but  the  truth  of  faith  only  apparently 
so,  n.  3325,  3494,  4925,  4926,  4928,  4930,  8042,  808().  That  first- 
born in  the  Word  signifies  the  first  [principle]  of  the  churcli,  to 
which  priority  and  superiority  belongs,  n.  3325.  That  the  Lord  is 
called  the  first-born,  because  in  Him  and  from  Him  is  all  the  good  of 
love,  of  charity,  and  of  faith,  n.  3325. 

That  man  ought  not  to  return  from  the  latter  state  wherein  truth 
IS  regarded  from  good,  to  the  former  state,  wherein  good  is  regard- 
ed from  truth,  and  why,  n.  2454,  3650  to  3655,  5895,  5807,  7857. 
7923,  8505,  8506,  8510,  8512,  8516,  9274,  10,184.  Where  these 
words  of  the  Lord  are  explained  :  Let  not  him  who  is  iyi  the  field  re- 
turn back  io  take  his  clothes.  Matt.  xxiv.  18;  also,  Whosoever  shall 
tJien  be  in  the  field,  let  him  not  7-etur7i  to  those  things  tvhich  are  he- 
hind  him.  Remember  Lofs  wife.  Luke  xvii.  31,  32  :  for  this  is  sig- 
nified by  those  words. 

The  process  of  the  regeneration  of  man  described,  and  how  it  is 
effected,  n.  1555,  2343,  2490,  2657,  2979,  3057,  3286,  3310,  3316, 
3332,  3470,  3701,  4353,  5112,  5126,  5270,  5280,  5342,  6717,  8772, 
8773,  9043,  9103,  10,021,  10,057,  10,367.  That  the  arcana  of  rege- 
neration are  innumerable,  since  regeneration  continues  during  the 
whole  life  of  man,  n.  2679,  3179,  3584,  3665,3694,  3701,  4377,  4551. 
4552,  5122,  5126,  5398,  5912,  6751,  9103,  9258,  9296,  9297,  9334! 
That  scarce  any  of  these  arcana  come  to  the  knowledge  and  percep- 
tion of  man,  n.  3179,  9336.  That  this  is  what  is  meant  by  the  words 
of  the  Lord  :  The  wind  bloweth  ivhere  it  listeth,  and  thoii  hearest  the 
sound  thereof,  hut  knowest  not  ichcnreit  comethand  whither  it  goeth  ; 
so  is  every  one  thai  is  born  of  the  Spirit.  John  iii.  8.  Concerning 


186 


ON  THE  NEW  JERUSALEM 


the  procops  of  the  regeneration  of  the  man  of  the  spiritual  church,  n. 
2r»7r),  l!(')7S,  2071»,  '2GSi'.  And  concerning  the  process  of  the  regene- 
ration of  the  man  of  the  celestial  church,  with  the  diflerence  between 
the  celestial  and  spiritual,  n.  5113,  10,124. 

That  the  case  of  the  regenerate  man  is  similar  to  that  of  an  in- 
fant, who  first  learns  to  speak,  then  to  think,  afterwards  to  live  well, 
until  all  those  things  ilow  from  him  spontaneously,  as  from  himself, 
n.  3203,  929G,  'J297.  Thus  that  he  who  is  regenerated  is  first  led 
by  the  Lord  as  an  infimt,  then  as  a  youth,  and  afterwards  as  an 
adult,  n.  BGGf),  36i)0,  4377,  4378,  4379,  6751.  That  when  man  is  re- 
generated by  the  Lord,  he  is  first  in  a  state  of  external  innocence, 
which  is  his  state  of  infancy,  and  is  afterwards  successively  led  into 
a  state  of  internal  innocence,  which  is  his  state  of  wisdom,  n.  9334, 
9335,  10,021,  10,210.  The  nature  and  quality  of  the  innocence  of  in- 
fancy, and  of  the  innocence  of  wisdom,  n.  1916,  2305,  2306,  3495,  4563, 
4797,  5G0S,  9301,  10,021.  A  comparison  between  the  regeneration 
of  man,  and  the  conception  and  formation  of  an  embryo  in  the  womb, 
n.  3570,  4931,  9258.  That  therefore  generations  and  nativities  in 
the  Word  signify  spiritual  generations  and  nativities,  which  belong 
to  regeneration,  n.  613,  1145,  1255,  2020,  2584,  3860,  3868,  4070, 
4668,  6239,  10,197.  The  regeneration  of  man  illustrated  by  the 
germinations  in  the  vegetable  kingdom,  n.  5115,  5116.  The  re- 
generation of  man  represented  in  the  rainbow,  n.  1042,  1043, 1053. 

That  the  internal  or  spiritual  man,  and  the  external  or  natural 
man,  must  each  of  them  be  regenerated,  and  the  one  by  means  of  the 
other,  n.  3868,  3870,  3872,  3876,  3877,  3882.  That  the  internal  man 
must  be  regenerated  before  the  external,  the  internal  man  being  in 
the  light  of  heaven,  and  the  external  man  in  the  light  of  the  world 
n.  3321,  3325,  3469,  3493,  4353,  8748,  9325.  That  the  external  oi 
natural  man  is  regenerated  by  means  of  the  internal  or  spiritual,  n 
3286,  3288,  3321.  That  man  is  not  regenerate  before  the  externa, 
or  natural  man  is  regenerate,  n.  8742  to  8747,  9043,  9046,  9061, 
9328,  9334.  That  the  spiritual  man  is  shut  unless  the  natural  man 
is  regenerated,  n.  6299.  And  that  it  is  as  it  were  blind  with  respect 
to  the  truth  and  goods  of  faith  and  love,  n.  3493,  3969,  4353,  4587. 
That  when  the  natural  man  is  regenerate,  the  whole  man  is  regene- 
rate, n.  7442,  7443.  That  this  is  signified  by  the  washing  of  the  dis- 
ciples' feet,  and  by  these  words  of  the  Lord  :  He  that  is  ivaslied  hath 
no  need  to  he  washed  except  as  to  his  feet,  and  the  loJiole  is  clean. 
John  xiii.  9,  10  ;  n.  10,243.  That  washing  in  the  Word  signifies 
spiritual  washing,  which  is  purification  from  evils  and  falses,  n.  3147, 
10,237,  10,241.  And  that  feet  signify  those  things  that  are  of  the 
natural  man,  n.  2162,  3761,  3986,  4280,  4938  to  4952.  That  there- 
fore to  wash  the  feet,  is  to  purify  the  natural  man,  n.  3147,  10,241. 

How  the  natural  man  is  regenerated,  n.  3502,  3508,  3509,  3510, 
3573,  3576,  3579,  3616,  3762,  3786,  5373,  5647,  5650,  5651,  5660. 
The  quality  of  the  natural  man  when  it  is  regenerate,  and  when  it  ia 
not  regenerate,  n.  8744,  8745.  That  so  far  as  the  natural  man  does 
not  combat  with  the  spiritual  man,  so  far  the  man  is  regenerate,  n. 
3286.  That  when  a  man  is  regenerate,  the  natural  man  perceives 
spiritual  things  l)y  influx,  n.  5651. 

That  the  sensual  [principle],  which  is  the  ultimate  of  the  natural 
100 


AND  ITS  HEAVENLY  DOCTKINE. 


186 


man,  is  not  regenerated  at  this  da}^  but  that  man  is  elevated  above 
it,  n.  74-12.  That  all  who  ai'e  regenerated  are  actually  elevated  from 
sensual  things  into  the  light  of  heaven,  n.  6183,  G454-.  The  nature 
and  quality  of  the  sensual  man  may  be  seen  in  the  extracts  above, 
n.  50. 

That  man  is  regenerated  by  influx  into  his  knowledges  of  good  and 
truth,  n.  •4096,  40U7,  4364.  That  when  he  is  regenerated,  lie  is  in- 
troduced through  mediate  goods  and  truths  into  genuine  goods  and 
truths,  and  that  afterwards  the  mediate  goods  and  truths  are  relin- 
quished, and  the  genuine  succeed  in  their  place,  n.  3665,  3690,  3686, 
3974,  4063,  4067,  4145,  6382.  That  then  another  order  is  induced 
amongst  his  truths  and  goods,  n.  4250,  4251,  9931,  10,303.  That 
they  are  disposed  according  to  ends,  n.  4104.  Thus  according  to 
the  uses  of  spiritual  life,  n.  9297.  That  they  who  are  regenerated 
undergo  several  states,  and  are  continually  brought  more  interiorly 
into  heaven,  and  nearer  to  the  Lord,  n.  6645.  That  the  regenerate 
man  is  in  the  order  of  heaven,  n.  8512.  That  his  internal  is  open 
into  heaven,  n.  8512,  8513.  That  man  by  regeneration  comes  into 
angelic  wisdom,  which  however  lies  concealed  in  his  interiors  so  long 
as  he  remains  in  the  world,  but  is  opened  in  the  other  life,  and  that 
his  wisdom  is  then  like  that  of  the  angels,  n.  2494,  8747.  The  en- 
lightenment of  those  who  are  regenerated  described,  n.  2697,  2701, 
2704.  That  by  regeneration  man  receives  a  new  vmderstanding,  n. 
2657.  How  the  case  is  with  respect  to  the  fructification  of  good, 
and  the  multiplication  of  truth,  with  those  who  are  regenerated,  n. 
984.  That  with  a  regenerate  person  truths  from  gof)d  form  as  it 
were  a  constellation  by  successive  derivations,  and  continually  mul- 
tiply themselves  round  about,  n.  5912.  That  with  a  regenerate  per- 
son, truths  from  good  are  disposed  into  such  order,  that  the  geruiine 
truths  of  good,  from  which,  as  their  parents,  the  rest  proceed,  are 
in  the  middle,  whilst  the  rest  succeed  in  order  according  to  their  re- 
lationship and  affinities,  down  to  the  ultimates,  where  there  is  ob- 
scurity, n.  4128,  4551,  4552,  5134,  5270.  That  with  a  regenerate 
person  truths  from  good  are  disposed  in  the  form  of  heaven,  n.  3316, 
3470,  3584,  4302,  5704,  5709,  6028,  6690,  9931,  10,303;  and  in  the 
work  On  Heaven  and  Hell,  under  the  article  Concerning  the  Form 
of  Heaven^  ivhich  governs  all  heavenly  consociatio?i  and  communica- 
tion, n.  200  to  212 ;  and  in  that  Concerning  the  Wisdom  of  the  An- 
gels of  Heaven,  n.  265  to  275. 

That  with  a  regenerate  person,  there  is  a  correspondence  between 
spiritual  things  and  natural  things,  n.  2850.  That  his  order  of  life 
is  altogether  inverted,  n.  3332,  5159,  8995.  That  he  is  altogether  a 
new  man  as  to  his  spirit,  n.  3212.  That  ho  appears  like  the  unre- 
generate  man  in  externals,  but  not  in  internals,  n.  5150.  That  spirit- 
ual good,  which  is  to  will  and  to  do  good  from  an  aflection  of  the 
love  of  good,  can  only  be  given  to  man  by  means  of  regeneration,  n 
4538.  That  truths,  which  enter  with  atfection,  are  reproduced,  n. 
5893.  Tiiat  truths,  so  far  as  they  are  deprived  of  life  from  the  pro- 
prium  of  man,  are  so  far  conjoined  to  good,  and  receive  spiritual  life, 
n.  3607,  3610.  That  so  far  as  evils  from  the  love  of  self  and  the  love 
of  the  world  are  removed,  so  far  there  is  life  in  truths,  n.  3610. 

That  the  first  affection  of  truth  with  the  man  who  is  regenerated 

101 


187—190 


ON  THE  NEW  JERUSALEM 


'iS  not  pure,  but  is  purified  successively,  n.  3089,  8413.  That  evila 
and  falfics,  with  the  man  who  is  regenerated,  are  removed  slowly,  and 
not  quickly,  n.  9334,  9335.  That  the  evils  and  falses  of  the  pro- 
priuni  of  man  still  remain,  and  are  only  removed  by  regeneration,  n. 
865,  808,  887,  929,  1581,  2406,  4564,  8206,  8393,  8988,  9014,  9333 
to  9336,  9445,  9447,  9448,  9451  to  9454,  9938,  10,057,  10,059.  That 
a  man  can  never  be  so  far  regenerated  as  to  be  called  perfect,  n. 
894,  5122,  6648.  That  evil  spirits  dare  not  assault  a  regenerate 
man,  n.  1695.  That  they  who  believe  the  justification  taught  in  the 
church,  know  little  of  regeneration,  n.  5398. 

That  man  must  have  liberty,  to  be  capable  of  being  regenerated, 
n.  1937,  1947,  2876,  2881,  3145,  3146,  3158,  4031,  8700.  That  man 
is  introduced  into  heavenly  liberty  by  regeneration,  n.  £874,  2875, 
2882,  2892.  That  there  is  no  conjunction  of  good  and  truth  by  com- 
pulsion, thus  no  regeneration,  n.  2875,  2881,  4031,  8700.  Other 
particulars  respecting  liberty  as  it  regards  regeneration,  may  be 
seen  in  the  doctrine  above,  where  it  treats  of  Liberty. 

That  he  who  is  regenerated,  must  necessarily  undergo  tempta- 
tions, n.  3696,  8403.  Because  temptations  take  place  for  the  sake 
of  the  conjunction  of  good  and  truth,  and  also  of  the  internal  and 
external  man,  n.  4248,  4272,  5772. 


OF  TEMPTATION. 

187.  Those  only  who  are  regenerating,  undergo  spiritual 
temptations  ;  such  temptations  being  pains  of  mind  induced 
by  evil  spirits,  in  those  who  are  in  good  and  truth.  While 
those  spirits  excite  tlie  evils  of  sucli  persons,  there  arises  in  the 
mind  the  anxiety  of  temptation.  Man  does  not  know  whence 
this  anxiety  comes,  because  he  is  unacquainted  with  its  spirit- 
ual origin. 

188.  There  are  both  evil  and  good  spiiits  attendant  on  every 
man  ;  the  evil  spirits  are  in  his  evils,  and  the  good  spirits  in  his 
goods.  When  the  evil  spirits  approach  they  draw  forth  his 
evils,  wliilc  the  good  spirits,  on  the  contrary,  draw  forth  his 
goods  ;  whence  arise  collision  and  combat,  causing  in  the  man 
an  interior  anxiety,  which  is  temptation.  Hence  it  is  plain 
that  temptations  are  not  induced  by  heaven,  but  by  hell  ;  as  is 
in  accordance  with  the  faitli  of  the  church,  which  teaches  that 
God  tempts  no  man. 

189.  Interior  anxieties  are  also  experienced  by  those  who 
arc  not  in  gnods  and  truths  ;  but  natural,  not  spiritual  anxieties  ; 
the  two  arc  distinguished  by  this,  that  natural  anxieties  have 
worldly  things  for  their  objects,  but  spiritual  anxieties,  heav- 
enly tilings. 

190.  The  object  contended  for  during  temptations,  is  the 
dominion  of  good  over  evil,  or  of  evil  over  good.    The  evil 

102 


AND  ITS  HEAVENLY  DOCTRINE. 


191— 19fi 


which  is  desirous  of  obtaining  tlie  dominion,  resides  in  the 
natural  or  external  man,  and  the  good,  in  the  spiritual  or  in- 
ternal man.  If  evil  prevails,  the  natural  man  obtains  the 
dominion  ;  but  if  good  prevails,  the  spiritual  conquers. 

191.  These  combats  are  carried  on  by  the  truths  of  faitli 
derived  from  the  Word.  By  these  man  must  contend  against 
evils  and  falses  ;  for  if  he  combats  from  any  other  principles,  he 
cannot  conquer,  because  in  these  alone  the  Lord  is  present. 
And  as  this  warfare  is  carried  on  by  the  trutlis  of  faith,  man  is 
not  permitted  to  enter  on  it  until  he  has  been  instructed  in  the 
knowledge  of  good  and  truth,  and  has  thence  obtained  some 
degree  of  spiritual  life  ;  such  combats,  therefore,  do  not  take 
place  till  men  arrive  at  years  of  maturity. 

192.  If  man  falls  in  temptation,  his  state  after  it  becomes 
worse  than  before,  because  evil  has  acquired  power  over  good, 
and  falsit}^  over  truth. 

193.  Since  at  this  day  faith  is  rare,  because  there  is  no 
cliarity,  the  church  being  at  its  end,  there  are  but  few  who 
are  admitted  into  any  spiritual  temptations ;  hence  it  is  scarcely 
known  what  they  are,  and  to  what  salutary  purpose  they  are 
conducive. 

194.  The  ends  to  which  temptations  are  conducive  are 
these.  They  acquire  for  good  dominion  over  e\  il,  and  for  truth 
dominion  over  the  false  ;  they  confirm  truths  in  the  mind,  and 
conjoin  them  to  good  ;  and  they  disperse  evils  and  the  falsities 
thence  derived.  They  serve  also  to  open  the  internal  spiritual 
nuin,  and  to  bring  the  natural  man  into  subjection  to  it ;  to 
destroy  the  loves  of  self  and  the  world,  and  to  subdue  the  con- 
cupiscences which  proceed  from  them.  When  these  things  are 
effected,  man  acquires  enlightenment  and  perception  respect- 
iiig  the  nature  of  good  and  its  truth,  and  of  falsity  and  its  evil ; 
whence  he  obtains  intelligence  and  wisdom,  which  afterwards 
increase  continually. 

195.  The  Lord  alone  combats  for  man  in  temptation ;  and 
unless  he  believes  that  the  Lord  alone  combats  and  conquers 


196.  Before  the  particulars  contained  in  the  Arcana  Ccelestia, 
respecting  temptations,  are  summarily  recited,  something  sluiU  first 
be  said  concerning  them,  in  order  that  it  may  be  known  still  more 
clearly  from  whence  they  proceed.  When  the  truths  of  faith  which 
a  man  believes  in  his  lieart,and  according  to  which  lie  loves  to  hvo, 
are  assaulted  within  him,  it  is  caHcd  a  spiritual  temptation,  ospot-i- 
ally  when  the  good  of  love,  in  which  he  places  his  spiritual  life;  is 


•nal  temptation  ;  which  is 


FROM  THE  ARCANA  CCELESTIA. 


\03 


197 


ON  THE  NEW  JERUSALEM 


assaulted  Tliose  assaults  take  place  iu  various  ways;  as  by  an  in- 
flux of  seauuals  at^aiiist  ^dod  and  trutli  into  the  thoughts  and  the 
will;  also  by  a  continual  drawing  forth,  and  bringing  to  remem- 
brance, of  the  evils  which  one  has  committed,  and  of  the  false  per- 
suasions by  which  one  has  been  led,  thus  by  an  inundation  of  such 
things;  and  at  the  same  time  by  an  apparent  shutting  up  of  the  in- 
teriors of  the  mind,  and,  consequently,  of  communication  with 
heaven,  by  which  the  capacity  of  thinking  from  one's  own  faith,  and 
of  willing  from  one's  own  love,  are  intercepted.  These  things  are 
effected  by  evil  spirits  who  are  present  with  man ;  and  when  they 
take  place,  they  assume  the  appearance  of  interior  anxieties  and 
pains  of  conscience  ;  for  they  affect  and  torment  man's  spiritual  life, 
because  he  supposes  that  they  proceed,  not  from  evil  spii-its,  but 
from  his  own  interiors.  Man  does  not  know  that  such  assaults  pro 
ceed  from  evil  spirits,  because  he  is  ignorant  that  spirits  are  present 
with  him,  evil  spirits  in  his  evils,  and  good  spirits  in  his  good ;  and 
that  they  reside  in  his  affections.  These  temptations  are  most 
grievous,  when  they  are  accompanied  with  bodily  pains ;  and  still 
more  so,  when  those  pains  are  of  long  continuance,  and  no  deliver- 
ance is  granted,  even  although  the  Divine  mercy  is  implored ;  hence 
results  despair,  which  is  the  end. 

Some  particulars  shall  first  be  adduced  from  the  Arcana  Cceles- 
TiA,  concerning  the  spirits  that  are  with  man,  because  temptations 
proceed  from  them. 

That  spirits  and  angels  are  attendant  on  every  man,  n.  697,  5846 
to  5866.  That  they  are  in  his  thoughts  and  affections,  n.  2888, 
5846,  5848.  That  if  spirits  and  angels  were  taken  away,  man  could 
not  live,  n.  2887,  5849,  5854,  5993,  6321.  Because  by  spirits  and 
angels  man  has  communication  and  conjunction  with  the  spiritual 
world,  without  which  he  would  have  no  life,  n.  697,  2796,  2886,  2887, 
4047,  4048,  5846  to  5866,  5976  to  5993.  That  the  spirits  with  man 
are  changed  according  to  the  affections  of  his  love,  n.  5851.  That 
spirits  from  hell  are  in  the  loves  of  man's  proprium,  n.  5852,  5979 
to  5993.  That  spirits  enter  into  all  things  of  man's  memory,  n. 
5853,  5897,  5859,  5860,  6192,  6193,  6198,  6199.  That  angels  are 
in  the  ends  from  which  and  for  the  sake  of  which  man  thinks,  wills, 
and  acts  in  one  particular  manner  and  no  other,  n.  1317,1645,5844. 
That  man  is  not  visible  to  spirits,  nor  spirits  to  man,  n.  5885.  That 
spirits  cannot  see  what  is  in  our  solar  world  by  means  of  man,  n. 
1880.  That  though  spirits  and  angels  are  with  man,  in  his  thoughts 
and  affections,  yet  still  he  7S  in  liberty  as  to  thought,  will,  and  ac- 
tion, n.  5982,  6477,  8209,  8307,  10,777  ;  and  in  the  work  On  Heaven 
AND  Hell,  where  the  conjunction  of  heaven  with  the  human  race  is 
treated  of,  n.  291  to  302. 

197.  Whence  and  of  iohat  quality  temptations  are.  That  tempta- 
tions proceed  frf)ni  the  evil  spirits  that  are  with  man,  who  inject 
scandals  against  ttic  Linods  and  truths  which  a  man  loves  and  be- 
lieves, and  likf\\i-i>  cMitc  the  evils  which  he  has  done  and  the  falses 
which  he  has  thought,  n.  741,  751,  761,  3927,  4307,  4572,  5036,  6657, 
8960.  That  then  evil  spirits  use  all  sorts  of  cunning  and  malice,  n. 
6666.  That  the  man  who  is  in  temptations  is  near  to  hell,  n.  8131. 
104 


AND  ITS  IIEAVKNLY  DOCrRINE. 


197 


That  there  are  two  forces  which  act  in  tcinptntions,  a  force  from 
within  from  tlie  Lord,  and  a  force  from  without  from  hell,  n.  8108. 

That  the  reigning  love  of  man  is  assaulted  in  temptations,  n.  847, 
4274.  That  evil  spirits  attack  those  things  only  which  are  of  man's 
faith  and  love,  thus  those  things  which  relate  to  his  spiritual  life  ; 
wherefore  at  such  times  his  eternal  life  is  at  stake,  n.  18i'0.  A  state 
of  temptations  compared  with  that  of  a  man  among  thieves,  n.  5248. 
That  in  temptations  angels  from  the  Lord  keep  man  in  the  truths 
and  goods  which  are  with  him,  but  evil  spirits  keep  him  in  the  falses 
and  evils  which  are  with  him,  whence  arises  a  conflict  and  combat, 
n.  4249. 

That  temptation  is  a  combat  between  the  internal  or  spiritual 
man,  and  the  external  or  natural  man,  n.  2183,  425(3.  Thus  be- 
tween the  delights  of  the  internal  and  external  man,  which  are  then 
opposite  to  each  other,  n.  3928,  10,351.  That  it  takes  place  on  ac- 
count of  the  disagreement  between  those  delights,  n.  3928.  Thus 
that  the  dominion  of  one  over  the  other  is  what  is  contended  for  in 
temptations,  n.  3928,  8961. 

That  no  person  can  be  tempted  unless  he  is  in  the  acknowledg- 
ment, and  likewise  in  the  affection  of  truth  and  good,  because  there 
is  otherwise  no  combat,  for  there  is  nothing  spiritual  to  act  against 
what  is  natural,  thus  there  is  no  contest  for  dominion,  n.  3928,  4299. 
That  whoever  has  acquired  any  spiritual  life,  undergoes  tempta- 
tions, n.  8963.  That  temptations  take  place  with  those  who  have 
conscience,  that  is,  with  those  who  are  in  spiritual  love ;  but  that 
more  grievous  ones  take  place  with  those  who  have  perception,  that 
is,  with  those  who  are  in  celestial  love,  n.  1668,  8963.  That  dead 
men,  that  is  they  who  are  not  in  faith  and  love  to  God,  and  in  love 
towards  the  neighbor,  are  not  admitted  into  temptations,  because 
they  would  fall,  n.  270,  4274,  4299,  8964,  8968.  That  therefore 
very  few  at  this  day  are  admitted  into  spiritual  temptations,  n.  8965. 
But  that  they  have  anxieties  on  account  of  various  causes  in  the 
world,  past,  present,  or  future,  which  are  often  attended  with  in- 
firmity of  mind  and  weakness  of  body,  which  anxieties  are  not  the 
anxieties  of  temptations,  n.  762,  8164.  That  spiritual  temptations 
are  sometimes  attended  with  bodily  pains,  and  sometimes  not,  n. 
8164.  That  a  state  of  temptation  is  an  unclean  and  filthy  state, 
inasmuch  as  evils  and  falses  are  injected,  and  also  doubts  concern- 
ing goods  and  truths,  n.  5246.  Also,  because  in  temptations  there 
are  indignations,  pains  of  the  mind,  and  many  aflections  that  are 
not  good,  n.  1917,  6829.  That  there  is  also  ^i-iacurity  and  doubt 
concerning  the  end,  n.  1820,  6829.  And  likewise  concerning  the 
Divine  Providence  and  hearing  of  prayer,  because  prayers  are  not 
heard  in  temptations  as  they  ai'e  out  of  them,  n.  8179.  And  be- 
cause man  when  he  is  in  temptation,  seems  to  himself  to  be  in  a 
state  of  damnation,  n.  6097.  Because  man  perceives  clearly  what 
is  doing  in  his  external  man,  consequently  the  things  which  evil 
spirits  inject  and  call  forth,  according  to  which  he  thinks  of  his 
state;  but  he  does  not  perceive  what  is  doing  in  his  internal  man, 
consequently  the  things  which  flow  in  by  means  of  angels  from  the 
Lord,  and  therefore  he  cannot  judge  of  his  state  therefrom,  n. 
10,236,  10,240. 

105 


19S,  199 


ON  THE  NEW  JEKUSALEM 


That  temptations  are  generally  carried  to  desperation,  which  ia 
their  end,  n.  1787,  2694,  5279,  52S0,  6144,  7147,  7155,  7166,  8165, 
8567.  The  reasons,  n.  2694.  That  in  the  temptation  itself  there 
are  also  desperations,  but  that  they  terminate  in  a  genei-al  one,  n. 
8567.  That  in  a  state  of  desperation  a  man  speaks  bitter  things, 
but  that  the  Lord  does  not  attend  to  them,  n.  8165.  That  when 
the  temptation  is  finished,  there  is  at  first  a  fluctuation  between 
truth  and  the  false,  n.  848,  857.  But  that  afterwards  truth  shines, 
and  becomes  serene  and  cheerful,  n.  3696,  4572,  6829,  8367,  8370. 

That  they  who  are  regenerated  undergo  temptations  not  once 
only,  but  many  times,  because  many  evils  and  falses  are  to  be  re- 
moved, n.  8403.  Tliat  if  they  who  have  acquired  some  spiritual 
life  do  not  undergo  temptations  in  the  world,  they  undergo  them 
in  the  other  life,  n.  7122.  How  temptations  take  place  in  the  other 
life,  and  where,  n.  537, 538,  539,  699,  1106  to  1113, 1122,  2694,  4728, 
4940  to  4951,  6119,  6928,  7090,  7122,  7123,  7186,  7317,  7474,  7502, 
7541,  7542,  7545,  7768,  7990,  9331,  9763.  Concerning  the  state  of 
enlightenment  of  those  who  come  out  of  temptation,  and  are  raised 
into  heaven,  and  their  reception  there,  n.  2699,  2701,  2704. 

The  nature  of  the  temptation  occasioned  by  failure  of  truth,  at- 
tended with  a  desire  thereof  at  the  same  time,  n.  2682,  8352.  The 
temptation  of  infants  in  another  world,  whereby  they  learn  to  resist 
evils,  n.  2294.  The  difference  between  temptations,  infestations, 
and  vastations,  n.  7474. 

198.  How  and  when  temptations  take  place.  That  spiritual  com- 
bats are  chiefly  fought  by  the  truths  of  faith,  n.  8962.  That  truth 
is  the  first  [instrument]  of  coml)at,  n.  1685.  That  the  men  of  the 
spiritual  church  arc  tempted  with  regard  to  the  truths  of  faith,  and 
cai-ry  on  the  combat  by  truths ;  but  that  the  men  of  the  celestial 
cluM'ch  are  tempted  with  regard  to  goods  of  love,  and  carry  on  the 
combat  by  goods,  n.  I(i68,  8963.  That  the  members  of  the  spirit- 
ual church,  for  the  most  part,  do  not  combat  from  genuine  truths, 
but  from  such  as  they  believe  to  be  genuine  from  the  doctrine  of 
their  own  church;  which  doctrine  however  ought  to  be  such,  as  to 
be  capable  of  being  conjoined  with  good,  n.  6765. 

Tliat  whoever  is  regenerated  must  undergo  temptations,  and  that 
he  cannot  bo  regenerated  without  them,  n.  5036,  5403;  and  that 
temptations  therefcjre  are  necessary,  n.  7090.  That  the  man  who  is 
regenerating  comes  into  temptations,  when  evil  endeavors  to  gain 
dominion  over  good,  and  the  natural  man  over  the  spiritual  man,  n. 
6857,  8901 ;  and  when  good  ought  to  have  the  precedence,  n.  4248, 
4249,  4256,  8962,  8963.  That  they  who  are  regenerated,  are  first 
let  into  a  state  of  tranquillity,  then'into  temptations,  and  afterwards 
return  into  a  state  of  tranciiiillity  of  peace,  which  is  the  end,  n.  3606. 

19!).  What  good  is  c/frrfrd  /»/  temptations.  The  eeneral  effect  of 
tenqitations,  n.  16!)2,  1717,  1740,  6144,  8958  to  8969.  That  by 
teinplutioiis  the  spiritual  or  internal  man  acquires  dominion  over  the 
iiatiiral  or  external  man;  consequently  good  acquires  the  dominion 
over  evil,  and  liMith  over  the  f.-ilse  ;  "because  good  resides  in  the 
spiritual  man,  which  c;iniiot  exist  without  it,  and  evil  resides  in  the 
natural  man,  n.  SKOi.  Foi-asmnch  as  temptation  is  a  combat  be- 
tween them,  it  follows  that  dominion  is  the  object  of  contest,  that  is 
1U6 


AND  ITS  HEAVENLY  DOCTKINE. 


199 


wLether  the  spiritual  man  shall  have  doniii::on  over  tlio  natural  man, 
thus  whether  good  shall  have  dominion  over  fvil,  iir  rirr  versa;  con- 
sequently, whether  the  Lord  or  liell  shall  havo  doiuinioii  over  man, 
n.  1923,  3928.  That  the  external  or  natural  man,  by  means  of 
temptations,  receives  truths  corresponding  to  the  affection  thereof 
in  the  internal  or  spiritual  man,  n.  8321,  3928.  That  the  internal 
^J)iritual  man  is  opened  and  conjoined  with  the  external  by  means 
of  temptations,  in  order  that  man  as  to  each  nmy  be  capable  of  being 
elevated,  and  of  looking  to  the  Lord,  n.  10, 80.").  The  internal  spirit- 
ual man  is  opened  and  conjoined  with  the  external  h}-  means  of 
temptations,  because  the  Lord  acts  from  the  interior,  and  liows  in 
thence  into  the  external,  and  removes  and  subjugates  the  evils  there- 
in, and  at  the  same  time  subjects  and  renders  it  subordinate  to  the 
internal,  n.  10,685. 

That  temptations  take  place  for  the  sake  of  the  conjunction  of 
good  and  truth,  and  the  dispei-sion  of  the  falses  which  adhere  to 
truths  and  goods,  n.  -4.572.  Consequently  that  good  is  conjoined  to 
truths  by  means  of  temptations,  n.  2272.  That  the  vessels  recipi- 
ent of  truth  are  softened  by  means  of  temptations,  and  put  on  a 
state  receptive  of  good,  n.  3318.  That  truths  and  goods,  conse- 
quently the  things  which  belong  to  faith  and  charity,  are  eontirmed 
and  implanted  by  means  of  temptations,  8351,  8U24,  80(Jtj,  8967. 
And  that  evils  and  falses  are  removed,  and  room  made  for  th«  re- 
ception of  goods  and  truths,  n.  7122.  That  by  means  of  tempta- 
tions the  loves  of  self  and  the  world,  from  whence  proceed  all  eviis 
and  falses,  are  broken,  n.  5356  ;  and  that  tluis  man  is  humbled,  n. 
8966,  8967.  That  evils  and  falses  are  subdued,  separated,  and  re- 
moved, but  not  abolished,  by  means  of  temptations,  n.  868.  That 
by  means  of  temptations  corporeal  things  with  their  concupiscences 
are  subdued,  n.  857,  85s.  That  man  by  me;ms  of  temptations 
learns  what  good  and  truth  are,  even  from  their  relation  to  their 
opposites,  which  are  evils  and  falses,  n.  5356.  That  he  also  learns 
that  of  himself  he  is  nothing  but  evil,  and  that  all  the  good  with 
him  is  from  the  Lord,  and  from  his  mercy,  n.  2334. 

That  by  means  of  the  temptations  in  which  man  conquers,  evil 
spirits  are  deprived  of  the  power  of  rising  up  against  him  any  more, 
n.  1695,  1717.  That  the  hells  dare  not  rise  up  against  those  who 
have  suffered  temptations  and  have  conquered,  n.  21S3,  8273. 

That  after  temptations  in  which  man  has  coniiuered,  there  is  joy 
arising  from  tlie  conjunction  of  good  and  truth,  although  the  man 
knows  not  that  the  joy  he  then  feels  proceeds  therefrom,  n.  4572, 
6829.  That  there  is  then  an  illustration  of  the  truth  which  is  of 
faith,  and  a  perception  of  the  good  which  is  of  love,  n.  8367,  8-370. 
That  thence  he  ae(iuires  intellinenee  and  wisdom,  n.  8966,  8967. 
That  truths  after  temptations  inrrease  immensely,  n.  6663;  and  that 
good  has  the  precedence,  or  is  in  the  first  place,  and  truth  in  the 
second,  n.  5773  ;  and  that  man,  as  to  his  internal  spiritual  man,  is 
admitted  into  the  angelic  societies,  thus  into  heaven,  n.  6611. 

Tliat  before  a  man  undergoes  temptations,  the  truths  and  good.s 
wliich  are  with  him  are  arranged  in  order  by  the  Lord,  that  he  may 
be  capable  of  resisting  the  evils  and  falses  which  are  with  him,  and 
are  e.xcited  from  hell,  u.  8131.    That  in  temptations  the  Lord  pro- 

107 


200 


ON  THE  NEW  JEKUSALEM 


vides  good  where  the  evil  spirits  intend  evil,  n.  6574.  That  after 
temptations  the  Lord  reduces  truths  with  goods  into  a  new  order, 
and  disposes  them  in  a  heavenly  form,  n.  10,085.  That  the  interiors 
of  the  spiritual  man  are  disposed  into  a  heavenly  form,  see  the  work 
On  Heaven  and  Hell,  where  it  treats  of  the  form  of  heaven,  ac- 
cording to  which  are  regulated  the  consociations  and  communica- 
tions therein,  u.  200  to  212. 

Tluit  they  who  fall  in  temptations,  come  into  damnation,  because 
evils  and  falses  conquer,  and  thq  natural  man  prevails  over  the 
spiritual  man,  and  afterwards  has  the  dominion  ;  and  that  the  latter 
state  becomes  worse  than  the  former,  n.  8165,  8169,  8961. 

200.  Tltut  the  Lord  combats  for  man  in  temptations.  That  the 
Lord  alone  combats  for  man  in  temptations,  and  that  man  does  not 
combat  at  all  from  himself,  u.  1692,  8172,  8175,  8176,  8278.  That 
man  cannot  by  any  means  combat  against  evils  and  falses  from  him- 
self, because  that  would  be  to  fight  against  all  the  hells,  which  the 
Lord  alone  can  subdue  and  conquer,  n.  1092.  That  the  hells  fight 
against  man,  and  the  Lord  for  him,  n.  8169.  That  man  combats 
from  truths  and  goods,  thus  from  the  knowledges  and  affections 
thereof  which  are  with  him ;  but  that  it  is  not  man  who  combats, 
but  the  Lord  by  means  of  these  knowledges  and  affections,  n.  1661. 
That  man  thinks  that  the  Lord  is  absent  in  temptations,  because 
his  praj-ers  are  not  heard  as  they  are  out  of  them,  but  that  never- 
theless the  Lord  is  then  more  present  with  him,  n.  840.  That  in 
temptations  man  ought  to  combat  as  from  liimself,  and  not  to  hang 
down  his  hands,  nor  to  expect  immediate  help ;  but  that  neverthe- 
less he  ought  to  believe  that  all  help  is  from  the  Lord,  n.  1712,  8179, 
8969.  That  man  cannot  otherwise  receive  a  heavenly  proprium,  n. 
1937,  1947,  2882,  2883,  2891.  The  quality  of  that  proprium,  that 
it  is  not  man's,  but  the  Lord's  with  him,  n.  1937,  1917,  2882,  2888, 
2891,  8497. 

That  temptation  is  of  no  avail,  and  productive  of  no  good,  unless 
a  man  believes,  at  least  after  the  temptations,  that  the  Lord  has 
fought  and  conquered  for  him,  n.  8969.  That  they  who  place  merit 
in  works,  cannot  combat  against  evils,  because  they  combat  from 
their  own  proprium,  and  do  not  permit  the  Lord  to  combat  for  them, 
n.  9978.  Thft  they  who  believe  they  have  merited  heaven  by  their 
temptations,  are  with  much  difficulty  saved,  n.  2273. 

That  the  Lord  does  not  tempt,  but  liberates,  and  leads  to  good, 
n.  2768.  That  temptations  appear  to  be  from  the  Divine,  when  yet 
they  are  not,  n.  4299.  In  what  sense  the  petition  in  the  Lord's 
praj'er — Lead  us  not  into  temptation — is  to  be  understood,  from  ex- 
perience, n.  1875.  That  the  Lord  does  not  concur  in  temptations 
by  permitting  them,  according  to  the  idea  which  man  entertains  of 
permission,  n.  2768. 

That  in  every  temptation  there  is  liberty,  although  it  does  not  ap- 
pear so,  but  that  the  liberty  is  interiorly  with  man  from  the  Lord, 
and  that  he  therefore  combats  and  is  willing  to  conquer,  and  not  to 
be  conquered,  which  he  would  not  do  without  liberty,  n.  1937,  1947, 
2881.  That  the  Lord  efiects  this  by  means  of  the  affection  of  truth 
and  good  impressed  on  the  internal  man,  although  the  man  is  igno- 
108 


AXD  ITS  HEAVENLY  DOCTKIN!;. 


201 


rant  thereof,  n.  5044.  For  all  liberty  is  of  affection  or  love,  and  ac- 
cording to  its  quality,  n.  2870,  3158, '8907,  8990,  9585,  9591. 

201.  Of  the  LoirPs  temptations.  Tliut  the  Lord  endured  the  most 
grievous  and  terrible  of  all  ttinptatiiMis,  of  which  there  is  but  little 
said  in  the  literal  sense  ot' t\w  \\'in-d,  luit  uuich  in  the  internal  sense, 
n.  1663,  1668,  1787,  2776,  27^6,  2795,  2814,  9528.  That  the  Lord 
combated  from  Divine  Love  towards  the  whole  human  race,n.  1690, 
1691,  1812,  1813,  1820.  That  the  love  of  the  Lord  was  the  salva- 
tion of  the  human  race,  n.  1820.  That  the  Lord  combated  from 
His  own  proper  power,  n.  1692,  1813,  9937.  That  the  Lord  alone 
was  made  justice  and  merit,  by  means  of  temptations,  and  of  the 
victories  which  He  gained  therein  from  His  own  projier  power,  n. 
1813,  2025,  2026,  2027,  9715,  9809,  10,019.  That  by  means  of 
temptations  the  Lord  united  the  Divine  itself,  which  was  in  Him 
from  conception,  to  His  Human,  and  mudo  thi>  Divine,  as  He  makes 
man  spiritual  by  means  of  temptations,  n.  172'',  172li,  1733,  1737, 
3318,  3381,  3382,  4286.  That  the  temptations  of  the  Lord  were  at- 
tended with  despair  at  the  end,  n.  1787.  That  the  Lord,  by  means 
of  the  temptations  with  which  He  suffered  Hnnself  to  be  assaulted, 
subjugated  the  hells,  and  reduced  to  order  all  things  in  them,  and 
in  heaven,  and  at  the  same  time  glorified  His  Human,  n.  1737,  4287, 
9397,  9258,  9937.  That  the  Lord  alone  fought  against  all  the  hells, 
n.  8273.  That  He  permitted  temptations  from  thence  to  assault 
Him,  n.  2816,  4295. 

That  the  Lord  could  not  be  tempted  as  to  the  Divine,  because 
the  hells  cannot  assault  the  Divine,  wherefore  He  assumed  a  liuman 
from  the  mother,  which  could  be  tempted,  n.  1414,  1444,  1573,  5041, 
5157,  7193,  9315.  That  by  means  of  temptations  and  victories  He 
expelled  all  that  was  liercditary  from  the  mother,  and  put  off  the 
human  from  her,  until  at  lenjith  He  was  no  longer  her  son.  n.  2159, 
2574,  2649,  3036,  10,829.  that  Jehovah,  who  was  in  Him  from 
conception,  appeared  in  His  temptations  to  be  absent,  n.  1815. 
That  this  was  His  state  of  humiliation,  n.  1785,  1999,  2159,  6866. 
That  His  last  temptation  and  victory,  by  which  He  fully  subjugated 
the  hells,  and  made  His  Human  Divine,  was  in  Gothsemane  and  on 
the  cross,  n.  2776,  2803,  2813,  2814,  10,655,  10,659,  10,829. 

That  to  eat  no  bread  and  drink  no  water  for  forty  days,  signifies 
an  entire  state  of  temptations,  n.  10,686.  That  forty  years,  months, 
or  days,  signify  a  plenary  state  of  temptations  from  beginning  to 
end ;  and  "that  such  a  state  is  understood  by  the  deluge  continuing 
forty  days ;  by  Moses  abiding  forty  days  upon  Mount  Sinai;  by 
the  sojourning  of  the  children  of  Israel  forty  years  in  the  desert; 
and  by  the  Lord's  temptation  in  the  desert  for  forty  days,  n.  730, 
862,  2272,  2273,  8098. 


109 


202—209 


ON  THE  KEW  JERUSALEM 


OF  BAPTISM. 

202.  The  ordinance  of  baptism  is  intended  as  a  sign  that  the 
person  baptized  belongs  to  the  clnircb,  and  as  a  memorial  that 
he  must  be  regenerated  ;  for  the  washing  of  baptism  lias  no 
other  signification  than  of  spiritual  washing,  or  regeneration. 

203.  AH  regeneration  is  effected  by  the  Lord,  through  the 
instrumentality  of  the  truths  of  faith,  and  of  a  life  in  accord- 
ance with  them.  Baptism,  therefore,  is  a  testihcation  that  the 
person  baptized  belongs  to  the  church,  and  is  capable  of  being 
regenerated  :  for  it  is  in  the  church  that  the  Lord,  who  alone 
regenerates  man,  is  acknowledged,  and  there  also  is  the  Word, 
which  contains  the  truths  of  faith,  by  which  regeneration  is 
effected. 

204:.  These  truths  the  Lord  teaches  in  John  :  Except  a  man 
he  born  of  water  and  of  the  spirit^  he  cannot  enter  into  the 
kingdom  of  God.  chap.  iii.  5.  Water,  in  the  spiritual  sense, 
here  signifies  the  truth  of  faith  derived  from  the  Word;  the 
spirit,  a  life  according  to  that  truth  ;  and  being  born,  being  re- 
generated thereby. 

205.  Since  every  one  who  is  regenerated  also  undergoes 
temptations,  which  are  spiritual  combats  against  evil  and  the 
false,  the  water  used  in  baptism  likewise  signifies  those  tempta- 
tions. 

206.  As  baptism  is  appointed  a  sign  and  memorial  of  those 
things,  man  may  be  baptized  as  an  infant,  and  if  he  has  not 
been  baptized  in  his  infancy,  he  may  be  baptized  as  an  adult. 

207.  Let  those,  therefore,  who  are  baptized,  remember,  that 
baptism  itself  confers  upon  its  subjects  neither  faith  nor  salva- 
tion, but  merely  testifies  that  they  will  receive  faith,  and  that 
they  will  be  saved,  if  they  are  regenerated. 

208.  Hence  may  be  seen  the  import  of  the  Lord's  words  in 
Mark  :  He  that  believeth  and  is  baptized,  shall  be  saved  •  but 
he  that  believeth  not  shall  be  damned,  chap.  xvi.  16.  Here,  to 
believe,  signifies  to  acknowledge  the  Lord,  and  to  receive  Di- 
vine Truths  from  Him  by  means  of  the  Word ;  and  to  be  bap- 
tized, is  to  be  regenerated  by  the  Lord  by  means  of  those 
truths. 


FR05I  THE  ARCANA  CCELESTIA. 

209.  That  baptism  signifies  regeneration  by  the  Lord  by  the 
truths  of  faith  derived  from  the  Word,  n.  4255,  5120,  908!>,  10,239, 
10,386,  10,387, 10,388,  10,392.  That  baptism  is  for  a  sign  that  man  is 
of  the  church,  which  acknowled<rcs  the  Lord,  wlio  is  the  souive  of  re- 
generation, and  which  has  the  Word,  from  which  the  truths  of  faith, 
by  means  of  wliich  regeneration  is  effected,  are  derived,  u.  10,386, 
110 


AND  ITS  HEAVENLY  DOCTKINE, 


210—212 


10,387,  10,388.  That  baptism  gives  neither  faith  nor  salvation,  but 
testifies  tliat  faith  and  salvatioL  will  be  received  by  those  who  are 
regenerated,  n.  10,391. 

Tliat  washings  in  the  ancient  churches,  and  in  the  lsraeliti.sh 
cliurch,  represented  and  thence  signified  purifications  from  evils  and 
falsos,  n.  3147,  90S9,  10,'237,  10,-2:!9.  That  washings  of  garments 
signified  the  purification  of  the  uii<U'rstanding  fioui  falses,  n.  0954. 
That  washing  of  the  feet  signified  tlie  purifieatiou  of  the  natural 
man,  n.  3147,  10,24i.  What  is  signified  by  the  washing  of  the  dis- 
ciples' feet  bv  the  Lord,  is  explained  at  n.  10,243. 

That  waters  signify  the  truths  of  faith,  n.  28,  2702,  305S,  5068, 
8568,  10,238.  That  a  fountain  and  a  well  of  living  waters  signifies 
the  truths  of  faith  from  the  Lord,  consecjuently  the  Wonl,  n.  3424. 
That  bread  and  water  signify  all  the  goods  of  love  and  truths  of 
faith,  n.  4976,  9323.  That  spirit  signifies  the  life  of  truth,  or  the 
life  of  faith,  n.  5222,  9281,  9818.  What  the  spirit  and  the  fiesh  sig- 
nify,— that  the  spirit  signifies  life  from  the  Lord,  and  fiesh,  life  from 
man,  n.  10,283.  Hence  it  is  evident  what  is  signified  liy  these  words 
of  the  Lord:  Except  a  man  be  begotten  of  irafer  and  the  spirit^  he 
cannot  enter  into  the  kingdom  of  God;  namely,  tliat  unless  man  is 
regenerated  by  the  truths  of  faith,  and  liy  a  lite  aeetuding  to  them, 
he  cannot  be  saved,  n.  10,240.  That  all  regeneration  is  etfected  by 
the  truths  of  faith,  and  by  a  life  according  to  them,  n.  1904,  2046, 
9088,  9959,  10,028. 

That  the  total  washing,  which  was  effected  by  immersion  in  the 
waters  of  Jordan,  signified  regeneration,  in  the  same  manner  as  bap- 
tism, n.  9089,  10,239.  What  the  waters  of  Jordan,  and  Jordan  it- 
self, signified,  n.  1585,  4255. 

That  a  deluge  and  inundation  of  waters  signify  temptations,  n. 
660,  705,  739,  756,  790,  5725,  6853.  That  baptism  signifies  the 
same,  n.  5120,  10,389.  In  what  manner  baptism  was  represewted 
from  heaven,  n.  2299. 


OF  THE  HOLY  SUPPER. 

210.  The  Holy  Supper  was  instituted  by  tlie  Lord,  to  be  a 
means  whereby  the  cliurch  may  have  conjunction  with  hea- 
ven, and  thus  with  tlie  Lord  :  it  is,  therefore,  the  holiest  solem- 
nity of  Divine  worsliip. 

211.  The  manner  in  which  snch  conjunction  is  effected  by 
tlie  Holy  Sn))per,  is  not  understood  by  those  who  are  unac- 
quainted with  the  internal  or  spiritual  sense  of  the  Word,  since 
they  do  not  think  beyond  the  e.xternal  sense,  which  is  that  of 
the  letter.  It  is  only  from  the  internal  or  spiritual  sense  of 
the  Word,  that  it  can  be  known  wliat  is  signitied  by  tb-^  Lord's 
body  and  blood,  and  by  tlie  bread  and  wine  ;  and  also  what  is 
signitied  by  eating. 

212.  In  the  spiritual  sense,  the  Loi-d's  body  or  flesh,  and  the 
Dread,  signities  the  good  ol'  love  ;  the  Lord's  blood  and  the  winej 

111 


213-216 


ON  THE  NEW  JEKUSALEM 


the  good  of  faitli ;  and  eating,  appropriation  and  conjunction. 
In  no  other  sense  do  the  angels,  who  are  attendant  on  man, 
when  he  receives  the  sacrament  of  the  Supper,  understand 
those  things,  for  they  pei'ceive  all  things  spiritually.  Hence 
it  is,  that,  on  such  occasions,  a  holy  principle  of  love  and  of 
faith  flows  into  man  from  the  angels,  thus  through  heaven  from 
the  Lord,  and  hence  conjunction  is  etTected. 

213.  From  these  considerations  it  is  evident,  that  when  man 
partakes  of  the  bread,  which  is  the  body,  he  is  conjoined  to 
the  Lord  by  the  good  of  love'  directed  to  Him  and  derived 
from  Him ;  and  that  when  he  partakes  of  the  wine,  which  is 
the  blood,  he  is  conjoined  to  the  Lord  b}'  the  good  of  faith,  di- 
rected to  Him  and  derived  from  Him.  But  it  must  be  par- 
ticularly observed,  that  conjunction  with  the  Lord,  by  means 
of  the  sacrament  of  the  Holy  Supper,  is  eflected  w^ith  those 
alone  who  are  influenced  by  the  good  of  love  to  Him,  and  of 
faith  in  Him  and  from  Him.  With  these  there  is  conjunction 
by  means  of  this  most  holy  ordinance ;  with  others,  there  is 
indeed  the  Lord's  presence,  but  no  conjunction  with  Him. 

214.  Besides,  the  Holy  Supper  includes  and  comprehends 
the  whole  of  the  Divine  worship  instituted  in  the  Israelitish 
Church ;  for  the  burnt-ofi'erings  and  sacrifices,  in  which  the 
worship  of  that  church  principally  consisted,  were  denomina- 
ted by  the  single  term  bread  ;  hence,  also,  the  Holy  Supper  is 
the  completion  or  fullness  of  that  representative  worship. 


FROM  THE  ARCANA  CCELESTIA. 

Since  what  is  involved  in  the  Holy  Supper  cannot  be  known,  un 
less  it  be  known  what  its  particulars  signify,  for  they  correspond  to 
spiritual  things,  therefore  some  passages  shall  be  adduced  respect- 
ing what  is  signified  by  body  and  flesh,  by  bread  and  wine,  and  by 
eating  and  drinking ;  as  also  concerning  the  sacrifices,  wherein  the 
worship  of  the  Israelitish  church  principally  consisted,  showing  that 
they  were  called  bread. 

215.  Of  Supper.  That  dinners  and  suppers  signified  consociation 
by  love,  n.  3590,  3832,  4745,  5161,  7996.  That  the  Paschal  supper 
signified  consociation  in  heaven,  n.  7836,  7997,  8001.  That  the  feast 
of  unleavened  bread,  or  of  the  passover,  signified  deliverance  from 
damnation,  by  the  Lord,  n.  7093,  7867,  9286  to  9292,  10,655;  and 
in  the  inmost  sense,  the  remembrance  of  the  glorification  of  the 
Lord's  Human,  because  deliverance  comes  therefrom,  n.  10,655. 

216.  Of  Body  and  Flesh.  That  the  Lord's  flesh  signifies  the 
Divine  Good  of  His  Divine  Love,  that  is,  of  His  Divine  Human,  n. 
3813,  7850,  9127,  10,283.  That  His  body  has  a  like  signification, 
n.  2343,  2359,  6135.  That  flesh  in  general  signifies  the  will  princi- 
ple or  proprium  of  man,  which  regarded  in  itself  is  evil ;  but  which 
when  vivified  by  the  Lord,  signifies  good,  n.  148, 149,  780,  999,  3813, 

112 


AND  ITS  IIEAVEXI.Y  DOCTRINE. 


217 


84d9,  10,283.  That  hence  flesh  in  the  Word,  signifies  the  whole 
man,  and  every  man,  n.  574,  1050,  12,803. 

It  is  said  here  and  in  ivhat  folloivs,  that  these  things  signify,  be- 
cause they  correspond ;  for  whatever  corresponds^signifies,  see  n.  2890, 
2971,  2987,  2989,  3002,  3225.  That  the  Word  is  written  hy  mere 
correspondences,  and  hence  its  internal  or  spiritual  sense,  the  nature 
of  which  cannot  be  known,  and  scarcely  its  existevice,  without  a  know- 
ledge of  correspondences,  n.  3131,  3472  to  3485,  8615,  10,657.  That 
thus  there  is  a  conjunction  of  heaven  with  the  man  of  the  church  by 
the  Word,  n.  10,687.  For  further  particulars  on  this  head  see  n. 
303  to  310,  in  the  w'ork  On  Heaven  and  Hell,  v:here  it  treats  of 
the  conjunction  of  heaven  with  the  man  of  the  church  by  means  of 
the  Word. 

217.  Of  Blood.  That  the  Lord's  blood  signifies  the  Divine 
Truth  proceeding  from  the  Divine  Good  of  His  Divine  Love,  n.  4735, 
4978,  7317,  7326,  7846,  7850,  7877,  9127,  9393,  10,026,  10,033, 
10,152,  10,204.  That  the  blood  sprinkled  upon  the  altar  round 
about,  and  at  its  foundation,  signified  the  unition  of  Divine  Truth 
and  Divine  Good  in  the  Lord,  n.  10,047.  That  the  blood  of  grapes 
.sio-nifies  the  truth  of  faith  from  the  good  of  charity,  n.  6378.  That 
a  grape  and  a  bunch  of  grapes  signify  spiritual  good,  which  is  the 
good  of  charity,  n.  5117.  That  to  shed  blood  is  to  offer  violence  to 
Divine  Truth,  n.  374,  1005,  4735,  5476,  9127.  What  is  signified  by- 
blood  and  water  going  out  of  the  Lord's  side,  n.  9127.  What  by 
the  Lord's  redeeming  men  by  His  blood,  n.  10,152. 

218.  Of  Bread.  That  bread,  when  mentioned  in  relation  to  the 
Lord,  signifies  the  Divine  Good  of  the  Lord's  Divine  Love,  and  the 
reciprocal  good  of  the  man  who  eats  it,  n.  2165,  2177,  3478,  3735, 
3813,  4211,  4217,  4735,  4976,  9323,  9545.  That  bread  involves  and 
signifies  all  food  in  general,  n.  2165,  6118.  That  food  signifies  every 
thing  that  nourishes  the  spiritual  life  of  man,  n.  4976,  5147,  5915, 
6277,  8418.  Thus  bread  signifies  all  celestial  and  spiritual  food,  n. 
276,  680,  2165,  2177,  3478,  6118,  8410.  Consequently  every  thing 
which  proceeds  out  of  the  mouth  of  God,  according  to  the  Lord's 
words.  Matt.  iv.  4,  n.  681.  That  bread  in  general  signifies  the  good 
of  love,  n.  2165,  2177,  10,686.  The  same  is  signified  by  wheat,  of 
which  bread  is  made,  n.  3941,  7005.  That  bread  and  water  when 
mentioned  in  the  Word,  signify  the  good  of  love,  and  the  truth  of 
faith,  n.  9323.  That  breaking  of  bread  was  a  representative  of  mu- 
tual love  in  the  ancient  churches,  n.  5405.  That  spiritual  food  is 
knowledge,  intelligence,  and  wisdom,  and  consequently  good  and 
truth,  because  the  former  are  derived  from  the  latter,  n.  3114,  4459, 
4792,  5147,  5293,  5340,  5342,  5410,  5426,  5576,  5582,  5588,  5656, 
8562,  9003.  And  because  they  nourish  the  mind,  n.  4459,  5293, 
5576,  6277,  8418.  That  sustenance  by  food  signifies  spiritual 
nourishment,  and  the  influx  of  good  and  truth  from  the  Lord,  n. 
4976,  5915,  6277. 

That  the  show-bread  on  the  table  in  the  tabernacle,  signified  the 
Divine  Good  of  the  Lord's  Divine  Love,  n.  3478,  9545.    That  the 
meat-offerings  of  cakes  and  wafers  in  the  sacrifices,  signified  worship 
from  the  good  of  love,  n.  4581,  10,079,  10,137.    What  the  various 
tS]  113 


219—221 


ON  THE  NEW  JEKCSALEM 


meat-offerings  signified  in  particular,  n.  7978,  9992,  9993,  9994 
10,079. 

That  the  ancients^  when  they  mentioned  bread,  meant  all  food  in 
general,  see  Gen.  xliii.  16,  31 ;  Exod.  xviii.  12  ;  Judges  xiii.  15,  16 ; 
1  Sam.  xiv.  28,  29 ;  chap.  xx.  24,  27 ;  2  Sam.  ix.  7,  10 ;  1  Kings  iv. 
22,  23 ;  2  Kings  xxv.  29. 

219.  Of  Wine.  That  wine,  when  mentioned  with  respect  to  the 
Lord,  signifies  the  Divine  Truth  proceeding  from  His  Divine  Good, 
in  the  same  manner  as  blood,  n.  1071,  1798,  6377.  That  vane  in 
general  signifies  the  good  of  charity,  n.  6377.  That  new  wine  sig- 
nifies truth  from  good  in  the  natural  man,  n.  3580.  That  wine  is 
called  the  blood  of  grapes,  n.  6378.  That  a  vineyard  signifies  the 
church  with  respect  to  truth,  n.  9139,  3220.  That  the  drink-offering 
in  the  sacrifices,  which  was  Avine,  signified  spiritual  good,  which  is 
holy  truth,  n.  1072.  That  the  Lord  alone  is  holy,  and  hence  that 
all  hoHness  is  from  Him,  n.  9229,  9680,  10,359,  10,360.  That  the 
Divine  Truth  proceeding  from  the  Lord  is  what  is  called  holy  in  the 
Word,  n.  6788,  8302,  9229,  9820,  10,361. 

220.  Of  Eating  and  Drinking.  That  to  eat  signifies  to  be  ap- 
propriated and  conjoined  by  love  and  charity,  n.  2187,  2343,  3168, 
3513,  564B.  That  hence  it  signifies  to  be  consociated,  n.  8001 
That  to  eat  is  predicated  of  the  appropriation  and  conjunction  of 
good,  and  to  drink,  of  the  appropriation  and  conjunction  of  truth,  n. 
3168,  3ol3,  3832,  9412.  What  eating  and  drinking  in  the  Lord's 
kingdom  signifies,  n.  3832.  Hence  it  is,  that  to  be  famished  and 
hungry,  in  the  Word,  signifies  to  desire  good  and  truth  from  affec- 
tion, n.  4958,  10,227. 

That  the  angels  understand  the  things  here  spoken  of  accoiding 
to  their  internal  or  spiritual  sense  alone,  because  the  angeid  are  in 
the  spiritual  world,  n.  10,121.  That  hence  holiness  from  neaven 
Hows  in  with  the  men  of  the  church,  when  they  receive  the  sacra- 
ment of  the  supper  with  sanctity,  n.  6789.  And  effects  conjunction 
with  the  Lord,  n.  1519,  3464,  3735,  5915,  10,521.  10,-522. 

221.  Of  Sacrifices.  That  burnt-offerings  and  sacrifices  signified 
fill  things  of  worship  from  the  good  of  love,  and  from  the  tnrchs  of 
faith,  n.  923,  6905,  8680,  8936,  10,042.  That  burnt-offerings  and 
sacrifices  also  signified  Divine  Celestial  things,  which  are  the  inter- 
nal things  of  the  church,  from  which  worship  is  derived,  n.  2180, 
2805,  2807,  2830,  3519.  With  a  variation  and  difference  according 
to  the  varieties  of  worship,  n.  2805,  6905,  8936.  That  therefore 
there  were  many  kinds  of  sacrifices,  and  various  processes  to  be  ob- 
served in  them,  and  various  beasts  made  use  of,  n.  2830,  9939,  9990. 
That  the  various  things  which  they  signified  in  general,  may  appear 
from  unfolding  the  particulars  by  the  internal  sense,  n.  10,042. 
AVhat  the  beasts  which  were  sacrificed  signified  in  particular,  n. 
10,042.  'J'hat  arcana  of  heaven  are  contained  in  the  rituals  and 
processes  of  the  sacrifices,  n.  10,057.  That  in  general  they  contain- 
ed the  arcana  respecting  the  glorification  of  the  Lord's  Human  ; 
and  in  a  respective  sense,  the  arcana  of  the  regeneration  and  puri- 
fication of  man  from  evils  and  falses ;  wherefore  they  were  prescri- 
bed for  various  sins,  crimes,  and  purifications,  n.  9990,  10,022, 
10,042,  10,053,  10  057.    What  is  signified  by  the  imposition  of 

114 


AND  ITS  HEAVENLY  DOCTRINE. 


222 


hands  on  the  beasts  which  were  sacrificed,  n.  10,023.  What  by  the 
inferior  parts  of  the  slain  beasts  being  put  under  their  superior 
parts,  in  the  burnt-ofterings,  n.  10,051.  What  by  the  meat-ot!'erings 
that  were  offered  at  the  same  time,  n.  10,079.  What  by  the  driiik- 
oflfering,  n.  4581,  10,137.  What  by  the  salt  which  was  used,  ri. 
10,300.  What  by  the  altar  and  all  the  particulars  of  it,  n.  921,  2777, 
2784,  2811,  2812,  4489,  4541,  8935,  8940,  9388,  9389,  9714,  972(), 
9963,  9964,  10,028,  10,123,  10,151,  10,242,  10,245,  10,344.  AVhat 
by  the  fire  of  the  altar,  n.  934,  6314,  6832.  What  by  eating  to- 
gether of  the  things  sacrificed,  n.  2187,  8682.  That  sacrificjcs  were 
not  commanded,  but  charity  and  faith,  thus  that  they  were  only  per- 
mitted, shown  from  the  Word,  n.  922,  2180.  Why  they  were  per- 
mitted, n.  2180,  2818. 

That  the  burnt-offerings  and  sacrifices,  which  consisted  of  lambs, 
she-goats,  sheep,  kids,  he-goats,  and  bullocks,  were  in  one  word 
called  Bread,  is  evident  from  the  following  passages  :  And  the  priest 
shall  burn  it  tipon  the  altar  ;  it  is  the  bread  of  the  offering  made 
BY  FIRE  ONTO  THE  LoRD.  Levit.  \\\.  11,  16.  The  sons  of  Aaron  shall 
be  holy  unto  their  God,  neither  shall  they  prof ane  the  name  of  their 
Ood ;  for  tlie  offerings  of  Jehovah  made  by  fire,  the  bread  of  their 
G-OD,  they  do  offer.  Thou  shalt  sanctify  him,  therefore,  for  he  offer- 
eth  the  BREAD  OF  THY  GoD.  A  man  of  the  seed  of  Aaron,  in  whom, 
there  shall  be  a  blemish,  let  him  not  approach  to  ofer  the  bread  of 
HIS  God.  Levit.  xxi.  6,  8,  17,  21.  Command  the  children  of  Israel, 
and  say  unto  them,  My  offering,  my  bread,  for  my  saci'ifices  made 
by  fire  for  an  odor  of  rest,  ye  shall  observe,  to  offer  unto  me  in  their 
due  season.  Num.  xxviii.  2.  He  tvho  shall  have  touched  an  unclean 
thing  siudl  not  eat  of  the  holy  things,  unless  he  tvash  his  flesh  in 
water  ;  and  shall  afterwards  eat  of  the  holy  things,  because  it  is  his 
bread.  Le\it.  xxii.  6,  7.  Ye  offer  polluted  bread  upon  my  altar, 
Malachi  i.  7. 

From  what  has  been  observed,  it  may  be  seen  what  is  meant  by 
bread  in  John:  Jesus  said.  Verily,  verily,  I  say  unto  you,  Moses 
gave  them  not  that  bread  from  heaven,  but  my  Father  giveth  you 
the  true  bread  from  heaven;  for  the  bread  of  God  is  He  iclio 
came  down  from  heaven,  and  giveth  life  unto  the  icorld.  Then  said 
they  unto  Him,  Lord,  evermore  give  us  this  bread.  Jesus  said  unto 
them,  I  AM  THE  bread  of  life;  he  that  comet h  to  me  shall  never 
hunger,  and  fie  that  believeth  on  me  shall  never  thirst.  He  that  be- 
lieveth  on  me  hath  eternal  life.  I  am  the  bread  of  life.  This  is 
THE  Tiv.EKV>  ivhich  Cometh  down  from  heaven;  that  a  man  may  eat 
tloereof,  and  not  die.  I  am  the  living  bread  ivhich  came  down  from 
heaven;  if  any  one  shall  eat  of  this  bread,  he  shall  live  for  ever. 
vi.  31  to  35,  and  47  to  51.  From  these  passages,  and  from  what 
has  been  said  above,  it  appears  that  bread  is  all  the  good  which 
proceeds  from  the  Lord,  for  the  Lord  Himself  is  in  His  own  good ; 
and  thus  that  bread  and  wine  in  the  holy  supper  are  all  worship  of 
the  Lord  from  the  good  of  love  and  faith. 

222.  To  the  above  shall  be  added  some  particulars  from  the  Ar 
cana  Coelestia,  n.  9127  :  "  He  who  knows  nothing  of  the  internal 
or  spiritual  sense  of  the  Word,  knows  no  other  than  that  flesh  and 
blood,  when  they  are  mentioned  in  the  Word,  mean  natural  flesk 

115 


222 


ON  THE  NEW  JERUSALEM 


and  blood.  The  internal  sense,  however,  does  not  treat  of  the  lif? 
of  man's  body,  but  of  his  soul,  that  is,  of  his  spiritual  life,  which  he 
is  to  live  to  eternity.  This  life  is  described  in  the  literal  sense  of 
the  "Word,  by  things  which  belong  to  the  life  of  the  body,  that  is, 
by  tlesh  and  blood  ;  and  as  the  spiritual  life  of  man  subsists  by  the 
good  of  love  and  the  truth  of  faith,  thei-efore  in  the  internal  sense  of 
the  Word  the  j^ood  of  love  is  meant  by  flesh,  and  the  truth  of  faith 
by  blood.  Those  are  understood  by  Hesh  and  blood,  and  by  bread 
and  wine,  in  licuven  ;  for  bread  means  altogether  the  same  there  as 
tlesli,  and  whir  a-  bldod.  They  who  are  not  spiritual  men,  do  not 
a])preli(>iid  this  ;  let  such  abide  therefore  in  their  own  faith,  only  be- 
lievini;-  that  in  the  holy  supper,  and  in  the  Word,  there  is  a  sanctity, 
because  they  are  from  the  Lord,  although  they  may  not  know  where 
that  sanrtity  resides.  On  the  other  hand,  let  those  who  are  endowed 
with  interior  perce])tion,  consider  whether  tiesh  means  flesh,  and 
blood,  1)loo(l,  in  the  following  pa.ssages.  In  the  Apocalypse:  I  saw 
an  an/jrl  sfi(n>Ii,ir/  in  the  sun,  and  he  cried  ivith  a  great  voice,  saying 
unto  oil  III'-  fii/rls  that  jly  in  the  midst  of  heaven,  Corns  and  gather 
yoicrsdrrs  iofjdlicr  to  the  supper  of  the  great  God  ;  that  ye  may  eat 
thejiesh  of  kings,  and  the  flesh  of  captains,  and  the  flesh  of  mighty 
men,  a/id  the  Jlesh  of  horses  and  of  them  that  sit  on  them,  and  the 
flesh  of  all  men,  both  free  and  bond,  both  small  and  great,  xix.  17, 
18.  Who  can  understand  these  words,  unless  he  knows  what  flesh, 
kings,  captains,  mighty  men,  horses,  them  that  sit  on  them,  and  free- 
men and  bondmen,  signify  in  the  internal  sense  ?  And  in  Ezekiel: 
Thus  sail/)  iJic  Lord  Jehovah:  Say  to  every  feathered  fowl  and  to 
every  bcii^i  of  the  field,  Assemble  yourselves  and  come ;  gather  your- 
selves from,  every  side  to  my  sacrifice  that  I  sacrifice  for  you,  a  great 
sacrifice  ■tjpon  the  mountains  of  Israel,  that  ye  may  eat  flesh  and 
drink  blond ;  ye  shall  eat  the  flesh  of  the  mighty,  and  drink  the  blood 
of  the  'princes  of  the  earth  ;  and  ye  shall  eat  fat  till  ye  be  full,  and 
drink  blood  till  ye  be  dnmken,  and  of  my  sacrifice  ivhich  I  have 
sacrificed  for  you  :  thus  shall  ye  be  filled  at  my  table,  ivith  horses 
and  chariots,  ivith  mighty  men,  and  with  all  men  of  ivar ;  and  I  ivill 
set  my  glory  among  the  nations,  xxxix.  17,  18,  19,  20,  21.  This 
passage  treats  of  the  calling  together  of  all  to  the  kingdom  of  the 
Lord,  and  in  particular  of  the  establishment  of  the  church  among 
the  Clentiles  ;  and  eating  flesh  and  drinking  blood,  signify  to  appro- 
priate Divine  Good  and  Divine  Truth,  thus  the  holy  principle  which 
proceeds  from  the  Lord's  Divine  Humanity,  to  themselves.  Who 
cannot  see,  that  flesh  does  not  here  mean  flesh,  nor  blood,  blood;  as 
when  it  is  said,  that  they  should  eat  the  flesh  of  the  mighty,  and 
drink  the  blood  of  the  princes  of  the  earth,  and  that  they  should 
drink  bhiod  e\-en  to  drunkenness;  also  that  they  should  be  filled 
with  lioi'scs,  with  chariots,  with  mighty  men,  and  with  all  men  of 
war  ?  What  the  feathered  fowls  and  the  beasts  of  the  field  signify 
in  the  spiritual  sense,  may  be  seen  in  the  work  0.\  Heaven  and 
Hei.l,  n.  110  and  the  notes.  Let  us  now  consider  what  the  Lord 
said  concerning  His  flesh  and  His  blood,  in  John:  The  bread  which 
I  ivill  give,  is  my  flesh.  Verily,  verily,  I  say  unto  you,  Except  ye 
eat  the  flesh  of  the  Son  of  Man,  and  drink  His  blood,  ye  have  no  life 
in  you.  Wlioso  eateth  my  flesh  and  drinketh  my  blood,  hath  eternai 
116 


AND  ITS  IIEAVKNLY  HOCTRINE* 


223-226 


lAfPy  and  I  will  raise  him  up  at  the  last  day  ;  for  »);/  /IrsJi  is  meat 
indeed,  and  my  Hood  is  drink  indeed.  He  that  cairih  mii  Jl'  sh  and 
drinketh  my  blood,  dwelleth  in  me,  and  I  in  him.  This  is  llic  hrea.d 
which  came  down  from  heaven,  vi.  51. to  58.  That  the  flesh  of  the 
Lord  is  Divine  Good,  and  His  blood,  Divine  Truth,  eacli  from  Hirn, 
is  evident,  because  these  principles  nourish  the  spiritual  life  of  man : 
hence  it  is  said.  My  flesh  is  meat  indeed,  and  my  blood  is  drink  in- 
deed: and  as  man  is  conjoined  to  the  Lord  by  Divine  Good  and 
Truth,  it  is  also  said.  Whoso  eateth  my  flesh  and  drinkdli  my  blood, 
hath  eternal  life  ;  and,  He  dwelleth  in  me  and  I  in  h  im  ;  and  in  the 
former  part  of  the  chapter.  Labor  not  for  the  meat  ichich  perishetii, 
hut  for  that  meat  ivhich  endureth  to  eternal  life,  verse  27.  That  to 
abide  in  the  Lord  is  to  be  in  love  to  Him,  the  Lord  Himself  teaches 
in  John,  chap.  xv.  2 — 12." 


OF  THE  RESURRECTION. 

223.  Man  is  so  created  that,  as  to  his  internal,  he  cannot 
die  ;  for  he  is  capable  of  believing  in  and  of  loving  God,  and 
thus  of  being  conjoined  to  God  by  faith  and  love  ;  and  to  be 
thus  conjoined  to  God  is  to  live  to  eternity. 

224.  This  internal  exists  in  every  man  who  is  born  :  his  ex- 
ternal is  that  by  which  he  brings  into  effect  the  things  which 
belong  to  his  faith  and  love.  The  internal  of  man  is  the  spirit, 
and  the  external  is  the  body.  The  external,  or  the  body,  is 
suited  to  the  performance  of  uses  in  the  natural  world,  and  is 
rejected  or  put  off  at  death  ;  but  the  internal,  which  is  called 
the  spirit,  and  which  is  suited  to  the  performance  of  uses  in  the 
spiritual  world,  never  dies.  After  death,  thisinteriuil  exists  as 
a  good  spirit  and  an  angel,  if  the  man  had  been  good  during 
his  abode  in  his  world,  but  if  during  that  time  he  had  lived  in 
evil,  he  is,  after  death,  an  evil  spirit. 

225.  The  spirit  of  man,  after  the  dissolution  of  the  body, 
appears  in  the  s{)iritual  world  in  a  human  form,  in  every  respect 
as  in  the  natural  world.  He  enjoys  the  faculty  of  sight,  of 
hearing,  of  speaking,  and  of  feeling,  as  he  did  in  the  world; 
and  he  is  endowed  with  every  faculty  of  thought,  of  will,  and  of 
action,  as  when  he  was  in  the  world  ;  in  a  word,  he  is  a  man  in 
all  respects,  even  to  the  most  minute  particular,  excejit  that  he 
is  not  encompassed  with  the  gross  body  which  he  had  in  the 
world.    This  he  leaves  when  he  dies,  nor  does  he  ever  resume  it. 

226.  This  continuation  of  life  is  meant  by  the  resurrection. 
Tlie  reason  why  men  believe  that  they  shall  not  rise  again  before 
the  last  judgment,  when,  as  they  suppose,  the  whole  visible 
creation  will  be  destroyed,  is,  that  they  do  not  understand 
the  Word,  ano  because  sensual  men  place  all  their  lite  in  the 

117 


227—229 


ON  THE  NEW  JEEUSAXEM 


body,  and  imagine  that  unless  the  )ody  be  re-animated,  the 
man  can  be  no  more. 

227.  The  lite  of  man  after  death  is  the  life  of  his  love  and 
of  his  faith  ;  hence  the  natnre  of  his  life  to  eternity  is  deter- 
mined by  the  qnality  which  had  belonged  to  those  during  his 
lite  in  the  world.  With  those  who  loved  themselves  and  the 
woi'ld  snpremely,  this  life  is  the  life  of  hell ;  and  with  those 
Avlio  had  loved  God  snpretnely,  and  the  neighbor  as  themselves, 
it  is  the  life  of  heaven.  The  latter  are  they  who  have  faith; 
but  the  former  are  they  who  h-ave  no  faith.  Tlie  life  of  heaven 
is  called  eternal  life,  and  the  life  of  hell  is  called  spiritual  death. 

228.  That  man  continnes  to  live  after  the  death  of  the  body, 
is  plainly  taught  in  the  Word  ;  as  when  it  is  said,  that  God  is 
not  the  God  of  the  dead,  but  of  the  living  (Matt.  xxii.  31); 
that  Lazarus  after  death  was  carried  into  heaven,  and  that  the 
rich  man  lifted  up  his  eyes  in  hell  (Luke  xvi.  22,  23,  and  the 
following  verses)  ;  that  Abraham,  Isaac,  and  Jacob,  are  in  hea- 
ven (Matt.  viii.  11 ;  chap.  xxii.  31,  32  ;  Luke  xxii.  37,  38) ;  and 
when  Jesus  said  to  the  thief  on  the  cross,  To-day  shalt  thou  he 
with  me  in  paradise  (Luke  xxiii.  43). 


FROM  THE  WORK  ON  HEAVEN  AND  HELL. 

229.  It  is  unnecessary  here  to  adduce  from  the  Arcana  Ccelestia 
any  particulars  concerning  the  resurrection  and  life  of  man  after 
death,  because  these  subjects  have  been  fully  treated  in  the  work 
On  Heaven  and  Hell,  where  they  may  be  seen  under  the  following 
articles.  I.  That  every  man  is  a  spirit  as  to  his  interiors,  n.  432  to 
444.  II.  Of  man's  resuscitation  from  the  dead,  and  his  entrance 
into  eternal  life,  n.  445  to  452.  III.  That  after  death  man  is  in  a 
perfect  human  form,  n.  458  to  460.  IV.  That  after  death  he  retains 
every  sense,  and  all  the  memory,  thought,  and  alfection,  which  he 
had  in  the  world;  and  that  he  leaves  nothing  but  his  terrestrial 
body,  n.  4G1  to  469.  V.  That  man's  nature  after  death  is  such  as 
hi.s  life  had  been  in  the  worid,  n.  470  to  484.  VI.  That  the  delights 
of  everv  one's  life  are  turned  into  corresponding  things,  n.  485  to 
491).  A'll.  Of  man's  first  state  after  death,  n.  491  to  498.  VIII. 
Of  his  s.M-.,ii,l  state  after  death,  n.  499  to  511.  IX.  Of  his  third 
Ktato  :iftLT  (l<  :ith,  which  is  a  state  of  instruction  for  those  that  go  to 
heaven,  n.  f>l-2  to  520.  X.  That  heaven  and  hell  are  from  the  hu- 
man race,  ii.  311  to  817. 

Concernin^r  the  last  judgment,  spoken  of  above  at  n.  226,  see  the 
wdi-k  On  •vnv,  T.ast  Judgment,  and  the  Destruction  of  Babylon, 
thiTHiLilinut  ;  whore  it  is  shown  that  the  last  judgment  will  not  b« 
attended  with  the  destruction  of  the  world. 


118 


AND  ITS  HEAVEXLY  DOCTBINE.  231 — 237 


OF  HEAVEN  AND  HELL. 

230.  There  are  two  things  which  constitute  the  life  oi 
man's  spirit,  namely,  love  and  faith  ;  love  constituting  the  life 
of  his  will,  and  faith  the  life  of  his  understanding.  The  love 
of  good,  and  the  faith  of  truth  derived  from  good,  constitute 
the  life  of  heaven;  and  the  love  of  evil,  and  the  faith  of  the 
false  thence  derived,  constitute  the  life  of  hell. 

231.  Love  to  the  Lord  and  love  towards  the  neighbor  con- 
stitute heaven  ;  and  so  does  faith,  so  far  as  it  derives  life  from 
those  loves.  And  as  each  of  these  kinds  of  love,  together  witli 
the  faith  thence  derived,  is  from  the  Lord,  it  is  evident  that  the 
Lord  himself  constitutes  heaven, 

232.  Heaven  is  present  with  every  man  according  to  his 
reception  of  love  and  faith  from  the  Lord  ;  and  they  who 
receive  heaven  from  the  Lord  during  their  abode  in  the  world, 
are  admitted  into  heaven  after  deatli. 

233.  They  who  receive  heaven  from  the  Lord  are  they  who 
have  heaven  in  them,  for  heaven  is  in  man,  as  the  Lord  teaches  : 
NeitJier  shall  they  say,  Lo  here,!  or,  lo  there  .'for  the  kingdom 
of  God  is  within  you.    Luke  xvii.  21. 

234.  The  abode  of  iieaven  in  man  is  in  his  internal  part, 
thus  in  his  willing  and  thinking  from  love  and  faith,  and  thence 
in  his  external,  which  consists  in  acting  and  speaking  from  love 
and  faith.  But  heaven  is  not  in  man's  external  without  being 
in  his  internal ;  for  all  hypocrites  are  capable  of  acting  and 
speaking  well,  but  they  are  incapable  of  willing  and  thinking 
well. 

235.  On  man's  entering  the  other  life,  which  takes  place 
immediately  after  deatli,  it  is  at  once  manifest  whether  heaven 
is  in  him  or  not ;  but  this  is  not  so  manifest  while  he  lives  in 
the  world.  Li  the  world  the  external  appears,  and  the  internal 
is  concealed,  but  in  the  other  life  the  internal  is  made  mani- 
fest, because  man  then  lives  as  to  his  spirit. 

236.  Eternal  happiness,  which  is  also  called  heavenly  joy, 
is  imparted  to  tliose  who  possess  love  to  the  Lord,  and  faith  in 
Him  derived  from  Him  ;  for  this  love  and  faith  liave  that  hap- 
piness in  them  ;  and  into  the  full  enjoyment  of  it,  the  man  who 
has  heaven  in  liim  comes  after  death  ;  in  the  meantime  it  lies 
stored  up  in  his  internal  man.  In  the  heavens  there  is  a  mutual 
])articipation  of  every  good  ;  the  peace,  the  intelligence,  the 
wisdom,  and  the  happiness  of  all  are  communicated  to  each  ;  yet 
to  every  one  according  to  his  reception  of  love  and  faith  from 
the  Lord.  Hence  it  may  be  seen  in  how  high  a  degree  these 
enjoyments  exist  in  heaven. 

237.  As  love  to  the  Lord  and  love  towards  the  neighbor 
constitute  the  life  of  heaven  in  man,  so  the  love  of  self  and  the 

119 


238—212 


ON  THE  NEW  JERUSALEM 


love  of  the  world,  when  tliey  reign,  constitute  the  life  of  hell ; 
for  the  two  latter  loves  are  iu  direct  opposition  to  the  two  former. 
Those,  therefore,  iu  whom  the  loves  of  self  and  of  the  world 
reign,  are  incapable  of  receiving  anything  from  heaven,  so  that 
what  they  receive  comes  from  liell ;  for  whatever  a  man  loves, 
and  whatever  he  believes,  is  either  from  heaven  or  from  hell. 

238.  Those  in  whom  the  love  of  self  and  the  love  of  the 
world  predominate,  can  form  no  conception  of  heaven  and  hea- 
venly happiness  ;  and  it  even  appears  incredible  to  them  that 
happiness  shonld  be  found  in  anything  but  that  in  which  they 
themselves  delight.  Nevertheless,  the  happiness  of  heaven 
enters  the  soul  only  in  proportion  as  the  loves  of  self  and  the 
world,  regarded  as  ends,  are  remox  ed ;  and  the  happiness 
which  succeeds  on  their  removal  is  so  great  as  to  exceed  all 
human  comprehension. 

239.  The  life  of  man  cannot  be  changed  after  death,  but 
must  forever  remain  such  as  it  had  been  in  this  world  ;  for 
the  quality  of  man's  spirit  is  in  every  respect  the  same  as  that 
of  his  love,  and  infernal  love  can  never  be  transcribed  into 
heavenly  love,  because  they  are  in  direct  opposition  to  each 
other.  This  is  what  is  meant  by  the  words  of  Abraham  ad- 
dressed to  the  rich  man  in  hell :  Between  us  and  you  there  is  a 
great  gulf  fixed  ;  so  that  they  which  would  pass  from  hence  to 
you  cannot  ;  neither  can  they  j^^^-ss  to  us  that  would  come  from 
thence.  Luke  xvi.  2G.  Hence  it  is  evident,  that  all  who  goto 
hell  remain  there  to  eternity,  and  that  all  who  go  to  heaven 
remain  there  to  eternity. 


240.  Since  the  subject  of  heaven  and  hell  has  been  treated  of  in 
a  separate  work,  wherein  is  also  adduced  what  is  contained  in  the 
Arcana  Ccelestia  concerning  it,  it  is  therefore  unnecessary  here  to 
add  anything  further. 


OF  THE  CHURCH. 

241.  That  which  constitutes  heaven  with  man,  also  consti- 
tutes the  church  with  him  ;  for  as  love  and  faith  constitute  hea- 
ven, so  they  also  constitute  the  church  ;  thus,  from  what  has 
been  already  said  concerning  heaven,  it  may  evidently  be  seen 
what  the  church  is. 

212.  The  church  is  said  [to  he]  where  the  Lord  is  acknow- 
ledged and  the  Word  exists,  for  the  essentials  of  the  church  are 
love  to  the  Lord,  and  faith  in  Ilim,  both  derived  from  Him  ; 
and  the  Word  plainly  teaches  how  man  must  live  in  OJ'det 
that  he  may  receive  love  and  faith  from  the  Lord 
120 


AND  ITS  HEAVENLY  DOCTKIXE. 


243—246 


243.  Ill  order  to  the  existence  of  a  cliurcli,  there  must  be 
doctrine  formed  from  the  Word,  since  without  doctrine  the 
Word  cannot  be  understood.  Doctrine  alone,  however,  does 
not  constitute  the  church  with  man,  but  a  life  according  to 
that  doctrine  ;  hence  faith  alone  does  not  constitute  the  church 
with  man,  but  the  life  of  faith,  which  is  charity.  Genuine  doc- 
trine is  tlie  doctrine  of  charity  and  faith  united,  and  not  that 
of  faith  separate  from  charity  ;  the  doctrine  of  charity  and  faith 
united,  is  the  doctrine  of  life,  but  the  doctrine  of  faith  without 
that  of  charity  is  not  so. 

244.  They  who  are  without  the  church,  but  at  the  same 
time  acknowledge  one  God,  and  live  according  to  the  religious 
principles  in  which  they  have  been  instructed,  and  in  a  corre- 
sponding degree  of  charity  towards  the  neighbor,  are  in  com- 
munion -with  those  who  are  within  the  church  ;  for  no  man  who 
believes  in  God  and  lives  well,  is  damned.  Hence  it  is  evident, 
that  the  church  of  the  Lord  exists  in  every  part  of  the  world, 
although  specifically,  where  the  Lord  is  acknowledged,  and 
where  the  Word  is  known. 

245.  Every  man  in  whom  the  church  exists,  is  saved ;  but 
every  man  in  whom  it  does  not  exist,  is  condemned. 


FROM  THE  ARCANA  C(ELESTIA. 

246.  That  the  church  exists  specifically  where  the  Word  is,  and 
where  the  Lord  is  thereby  known,  and  thus  where  Divine  Truths 
are  revealed,  n.  3857,  10,761.  That  still  they  who  are  born  where 
the  Word  is,  and  where  the  Lord  is  thereby  known,  are  not  of  the 
church,  but  they  who  are  regenerated  by  the  Lord  by  the  truths  of 
the  Word,  that  is,  they  who  live  a  life  of  charity,  n.  6637,  10,143, 
10,153,  10,578,  10,645, 10,829.  That  they  who  belong  to  the  church, 
or  in  whom  the  church  is,  are  in  the  aflection  of  truth  for  the  sake 
of  truth,  that  is,  they  love  truth  because  it  is  truth ;  and  they  ex 
amine  from  the  W'ord  whether  the  doctrinals  of  the  church  in  which 
they  were  born  are  true,  n.  5432,  6047.  Otherwise  the  truth  pos- 
sessed by  every  one  would  be  derived  from  another,  and  from  his 
native  soil,  n.  6047. 

That  the  church  of  the  Lord  is  with  all  in  the  iniiversal  world  who 
live  in  good  according  to  their  religious  [principles],  n.  3263,  6637, 
10,765.  That  all  who  live  in  good,  and  acknowledge  one  God,  are 
accepted  by  the  Lord  and  enter  heaven  ;  since  all  who  are  in  good 
acknowledge  the  Lord,  because  good  is  from  the  Lord,  and  the 
Lord  is  in  good,  n.  2589  to  2604,  2861,  2863,  3263,4190,  4197,  6700, 
9256.  That  the  universal  church  on  earth  before  the  Lord  is  as  one 
man,  n.  7395,  9276.  As  heaven  is,  because  the  church  is  the  heaven 
or  kingdom  of  the  Lord  on  earth,  n.  2853,  2996,  2998,  3624  to  3649, 
3636  to  3643,  3741  to  3745,  4625.  But  that  the  church,  where  the 
Lord  is  known  and  where  the  Word  exists,  is  like  the  heart  and 

121 


246 


ON  THE  NEW  JERtTSALEM 


lungs  iu  man  in  respect  to  the  other  parts  of  the  body,  which  live 
from  the  heart  and  lungs  as  the  fountains  of  their  life,  n.  687,  931, 
2054,  2853.  Hence  it  is,  that  unless  there  were  a  church  which 
possesses  the  AVord,  and  wliere  the  Lord  is  thereby  known,  the  hu- 
man race  could  not  be  saved,  n.  4G8,  637,  931,  4545,  10,452.  That 
the  church  is  the  basis  of  heaven,  n.  4060. 

That  the  church  is  internal  and  external,  n.  1242,  6587,  9375, 
9G80,  10,762.  That  the  internal  of  the  church  is  love  to  the  Lord 
and  charity  towards  the  neighbor ;  consequently,  that  they  who  are 
in  the  aiiection  of  good  and  truth  from  love  to  the  Lord  and  from 
charity  towards  the  neighbor,  constitute  the  internal  church  ;  and 
that  they  who  are  in  external  worship  from  obedience  and  faith,  con- 
stitute the  external  church,  n.  1083,  1098,  4288,  6380,  6587,  7840, 
8762.  That  to  know  truth  and  good,  and  to  act  from  thence,  is  the 
external  of  the  church,  but  to  will  and  love  truth  and  good,  and  to 
act  from  thence,  is  the  internal  of  the  church,  n.  4899,  6775.  That 
the  internal  of  the  church  is  in  the  worship  of  those  who  are  of  the 
external  church,  although  in  obscurity,  n.  6775.  That  the  internal 
and  external  church  constitute  one  church,  n.  409,  10,762.  That 
man  has  an  internal  and  an  external,  an  internal  after  the  image  of 
heaven,  and  an  external  after  the  image  of  the  world ;  and  that 
therefore,  in  order  that  the  man  may  be  a  church,  his  external  must 
act  in  unity  with  his  internal,  n.  3628,  4523,  4524,  6057,  6314,  9706, 
10,472.  That  the  church  is  in  the  internal  of  man  and  at  the  same 
time  in  the  external,  but  not  in  the  external  without  being  in  the 
internal,  n.  1795,  6581,  10,691.  That  the  internal  of  the  cliurch  is 
according  to  truths  and  their  quality,  and  according  to  their  im- 
plantation in  good  hj  means  of  iife,  n.  1238. 

That  the  church  is  in  man  as  heaven  is,  and  thus  that  the  church 
in  general  consists  of  the  men  in  whom  the  church  is,  n.  3884.  In 
order  that  a  church  may  exist,  there  must  be  a  doctrine  of  life,  that 
is,  a  doctrine  of  charity,  n.  3445,  10,763,  10,764.  That  charity  con- 
stitutes the  church,  and  not  faith  separated  from  charity,  n.  916. 
Consequently,  not  the  doctrine  of  faith  separated  from  charity,  but 
the  doctrine  of  faith  conjoined  therewith,  and  a  life  conformable  to 
it,  n.  809,  1798,  1799,  1834,  1844,  4468,  4672,  4676,  4766,  5828, 
6637.  That  the  church  is  not  with  man,  unless  the  truths  of  doc- 
trine are  implanted  in  the  good  of  charity  with  him,  thus  in  the  life, 
n.  3310,  3963,  5826.  That  there  is  no  church  with  man,  if  he  is  only 
in  truths,  which  are  termed  matters  of  faith,  n.  5826.  How  much 
good  would  be  in  the  church,  if  charity  were  in  the  first  place  and 
faith  in  the  second,  n.  6269.  And  how  much  evil,  if  faith  is  iu  the 
first  place,  n.  6272.  That  in  the  ancient  churches  charity  was  the 
principal  and  essential  of  the  church,  n.  4680.  That  the  church 
would  be  like  heaven,  if  all  had  chanty,  n.  2385,  2853.  That  if 
good  were  the  characteristic  of  the  church,  and  not  truth  without 
good,  thtiR  if  charity  were  its  characteristic,  and  not  faith  separate, 
the  church  would  be  one,  and  differences  with  respect  to  the  doc- 
trinals  of  faith,  and  external  worship,  would  be  accounted  as  no- 
thing, n.  1285,  1316,  2982,  3267,  3445,  3451. 

That  every  church  begins  from  charity,  but  declines  therefrom  in 
process  of  time,  n.  494,  501,  1327,  3773,  4649.  Thus  to  falses  from 
122 


AND  ITS  UEAVENLY  DOCTKINE. 


247 


evil,  aad  at  length  to  evils,  n.  1S34,  1835,  2910,  4683,  4GS9.  A  com- 
parison of  a  church  at  its  beginning  and  decline  with  the  infancy 
and  old  age  of  man,  n.  10,13i.  And  also  with  the  rising  and  set- 
ting of  the  sun,  n.  1837.  Concerning  the  successive  states  of  the 
Christian  church,  down  to  its  last  state;  wherein  are  explained  the 
particulars  which  the  Lord  foretold  concerning  the  consummation 
of  the  age,  and  His  coming,  in  Matthew,  chap.  xxiv.  to  the  end,  n. 
3353  to  3356,  3486  to  3489,  3650  to  3655,  3571  to  3759,  3897  to 
3901,  4057  to  4060,  4229  to  4231,  4332  to  4335,  4422  to  4424,  4635 
to  4638,  4807  to  4810,  4954  to  4959,  5063  to  5071.  That  the  Chris- 
tian church  is  at  this  day  in  its  last  states,  there  being  no  faith 
therein  because  there  is  no  charity,  n.  3489,  4649.  That  the  last 
judgment  is  the  last  time  of  the  church,  n.  2118,  3353,  4057,  4333, 
4535.  Of  the  vastution  of  the  church,  n.  407  to  411.  That  the  con- 
summation of  the  age  and  the  coming  of  the  Lord  is  the  last  time 
of  the  old  church  and  the  beginning  of  the  new,  n.  2243,  4535, 
10,022.  That  when  the  old  church  is  vastated,  interior  truths  are 
revealed  for  the  service  of  the  new  church  which  is  then  established, 
n.  3398,  3786.  Concerning  the  establishment  of  the  church  with 
the  Gentiles,  n.  1366,  2986,  4747,  9256. 

247.  Of  the  ancient  churches.  That  the  first  and  most  ancient 
church  in  this  world  was  that  which  is  described  in  the  lirst  chapters 
of  Genesis,  and  that  it  was  a  celestial  church,  and  the  chief  of  all 
the  rest,  n.  607,  895,  920,  1121,  1122,  1123,  1124,  2896,  4493,  8891, 
9942,  10,545.  Of  the  states  of  those  in  heaven  who  belonged  to  it, 
n.  1114  to  1125.  That  they  are  in  the  highest  degree  of  light,  n. 
1116,  1117.  That  there  were  various  churches  after  the  flood, 
called  in  one  word,  the  ancient  church,  concerning  which,  see  n. 
1125,  1126,  1127,  1327,  10,355.  Through  how  many  kingdoms  of 
Asia  the  ancient  church  was  extended,  n.  1238,  2385.  The  quality 
of  the  men  of  the  ancient  church,  n.  609,  895.  That  the  ancient 
church  was  a  representative  church,  and  that  its  representatives 
were  collected  into  one  by  certain  men  of  the  most  ancient  church, 
n.  519,  521,  2896.  That  the  ancient  church  was  in  possession  of  a 
AVord,  but  that  it  was  afterwards  lost,  n.  2897.  The  quality  of  the 
ancient  church  when  it  began  to  decline,  n.  1128.  The  difterence 
between  the  ancient  and  most  ancient  churches,  n.  597,  607,  640, 
641,  765,  684,  895,  4493.  That  both  of  them  existed  in  Canaan, 
and  that  hence  came  the  representative  sijjnifications  of  the  places 
therein,  n.  3686,  4447,  4454.  Of  the  church  that  began  from  Eber, 
which  was  called  the  Hebrew  church,  n.  1238,  1241,  1343,  4510, 
4517.  The  difference  between  the  ancient  and  Hebrew  churches, 
n.  1342,  4874.  That  Eber  instituted  sacrifices  which  were  wholly 
unknown  in  the  ancient  churches,  n.  1343.  That  the  ancient 
churches  accorded  with  the  Christian  church  as  to  internals,  but 
not  as  to  externals,  n.  3478,  4489,  4772,  4904,  10,149.  That  in  the 
most  ancient  church  there  was  immediate  revelation;  in  the  ancient 
church,  revelation  hy  correspondences  ;  in  the  Jewish  church,  bv  a 
living  voice;  and  in  the  Christian  church,  by  the  AVord,  n.  10,355. 
That  the  Lord  was  the  God  of  the  most  ancient  church,  and  was 
called  Jehovah,  n.  1343,  6846.  That  the  Lord  is  heaven,  and  that 
he  is  the  church,  n.  4706,  10,125  10,151,  10,157     That  the  Divme 

123 


ON  THE  NEW  JICEUSALEM 


of  the  Lord  constitutes  heaven,  see  the  work  Ox  Heaven  and  Hell, 
11.  7  to  12,  and  78  to  86 ;  and  thus  also  the  churcl),  since  what  con- 
stitutes heaven  with  man,  constitutes  also  the  church,  as  was  shown 
in  the  doctrine  al)ove. 

248.  Of  the  Jrirish  church  and  of  the  Jeius.  That  the  statutes, 
judgments  and  laws,  which  were  commanded  in  the  Jewish  church, 
were  in  part  like  those  in  the  ancient  church,  n.  4449,  4834.  In  what 
respect  the  representative  rites  of  the  Jewish  church  differed  from 
those  of  the  ancient  church,  n.  4288,  10,149.  That  a  representative 
church  was  instituted  with  that  fiation,but  that  there  was  no  church 
in  that  nation  itself,  n.  4899,  4912,  6304.  That  therefore  with  re- 
spect to  that  nation  itself,  it  was  the  representative  of  a  church,  but 
not  a  church,  n.  4281,  4288,  4311,  4500,  6304,  7048,  9820,  10,396, 
10,526,  10,531,  10,698.  That  the  Israelitish  and  Jewish  nation  was 
not  elected,  but  only  received,  in  order  that  it  might  represent  a 
church,  on  account  of  the  obstinacy  with  which  their  fathers  and 
Moses  demanded  it,  n.  4290,  4293,  7051,  7439,  10,430,  10,535, 
10,632.  That  their  worship  was  merely  external,  without  any  in- 
ternal worship,  n.  1200,  3147,  3479,  8871.  That  they  were  entirely 
unacquainted  with  the  internals  of  worship,  and  were  not  willing  to 
know  them,  n.  301,  302,  303,  3479,  4429,  4433,  4680,  4844,  4897, 
10,396,  10,401,  10,407,  10,694,  10,701,  10,707.  In  what  manner 
they  consider  the  internals  of  worship,  of  the  church,  and  the  Word, 
n.  4865.  That  their  interiors  were  filthy,  full  of  the  loves  of  self 
and  of  the  world,  and  of  avarice,  n.  3480,  9962,  10,454  to  10,457, 
10,462  to  10,466,  10,575.  That  on  this  account  the  internals  of  the 
church  were  not  discovered  to  them,  because  they  would  have  pro- 
faned them,  n.  2520,  3398,  3480,  4289.  That  the  Word  is  wholly 
shut  to  them,  n.  3769.  That  they  see  the  Word  from  without  and 
not  from  within,  n.  10,549,  10,550,  10,551.  That  therefore  their 
internal,  when  in  worship,  was  shut,  n.  8788,  8806,  9320,  9380,  9377, 
9962,  10,390,  10,401,  10,407,  10,492,  10,498,  10,500,  10,575,  10,629, 
10,692.  That  that  nation  was  of  such  a  quality,  that  they  could  be 
in  a  holv  external,  \vhen  the  internal  was  shut,  more  than  others,  n. 
4293,  4311,  4903,  9373,  9377,  9381.  Their  state  at  that  time,  n. 
4311.  That  they  are  therefore  preserved  to  this  day,  n.  3479.  That 
their  holy  external  was  miraculously  elevated  by  the  Lord  into 
heaven,  and  the  interior  things  of  worship,  of  the  church,  and  the 
Word  perceived  thereby,  n.  3480,  4309,  4311,  6304,  8588,  10,492, 
10,500,  10.602.  That  for  this  purpose  they  were  forced  by  external 
means  strictly  to  observe  their  rites  in  their  external  form,  n.  3147, 
4281,  10,149.  That  because  they  were  capable  of  being  in  a  holy 
external  without  an  internal,  they  were  capable  of  representing  the 
holy  things  of  the  church  and  'heaven,  n.  3479,  3881,  4208,  6306, 
6588,  9377,  10,430,  10,500,  10,570.  That  still  those  holy  things  did 
not  affect  them,  n.  3479.  That  the  quality  of  the  person  who  re- 
presents is  of  no  importance,  because  the  representation  respects 
the  thintr  represented,  and  not  the  person,  n.  (565,  1097,  1361,  3147, 
3881,  4208,  4285,  4288,  4292,  4307,  4444,  4500,  6304,  7048,  7439, 
8388,  8788,  8806. 

That  that  nation  was  worse  than  other  nations,  with  a  description 
of  their  quality  from  the  Word  of  both  the  Old  and  New  Testa- 
124 


AND  ITS  UEAVENLY  DOCTUtNE. 


248 


..ents,  n.  4314  4316,  4317,  4444,  4503,  4750,  4741,  4S15,  4820,  4832, 
5057,  5998,  7248,  8819,  9320,  10,454  to  10,547,  10,402  to  10,4(56. 
That  the  tribe  of  Judah  was  guilty  of  worse  actions  than  the  other 
tribes,  n.  4815.  How  cruellj'^  they  treated  the  Gentiles,  from  de- 
light, n.  5057,  7248, 9320.  That  that  nation  was  idolatrous  in  heart, 
and  more  than  other  nations  w-orshiped  other  gods,  n.  3732,  4208, 
4444,  4825,  5998,  6877,  7401,  8301,  8871,  8882.  Tliat  even  their 
worship  was  idolatrous  when  considered  with  respect  to  that  nation 
itself,  because  it  was  external  without  internal,  n.  4281,  4825,  8871, 
8882.  That  they  worshiped  Jehovah  only  in  name,  n.  0877,  10,559, 
10,500,  10,501,  10,500.  And  on  account  of  miracles,  n.  4299.  That 
they  who  believe  that  the  Jews  will  be  converted  at  the  end  of  the 
church,  and  brought  again  into  the  land  of  Canaan,  think  erroneous- 
ly, n.  4847,  7051,  8301.  Many  passages  adduced  from  the  "Word 
concerning  this  matter,  but  which  are  to  be  understood  according 
to  the  internal  sense,  and  differently  from  the  sense  of  the  letter,  n. 
7051.  That  the  Woi-d  was  changed  on  account  of  that  nation,  as 
to  its  external  sense,  but  not  as  to  its  internal  sense,  n.  10,453, 
10,401,  10,003,  10,004.  That  Jehovah  appeared  to  them  on  Mount 
Sinai,  according  to  their  quality,  in  a  consuming  fire,  a  thick  cloud, 
and  smoke  as  of  a  furnace,  n.  1801,  6832,  8814,  8819,  9434.  That 
the  Lord  appears  to  every  one  according  to  his  quality,  as  a  vivify- 
ing and  recreating  fire  to  those  who  are  in  good,  and  as  a  consum- 
ing fire  to  those  who  are  in  evil,  n.  934,  1861,  0832,  8814,  8819,  9434, 
10,551.  That  one  origin  of  that  nation  was  from  a  Canaanite,  and 
the  two  others  from  whoredom  with  a  daugliter-in-law,  n.  1107,  4817, 
4820,  4874,  4891,  4913.  That  these  origins  signify  the  nature  of 
their  conjunction  with  the  church,  as  being  like  conjunction  with 
the  Canaanite,  and  whoredom  with  a  daughter-in-law,  n.  4808,  4874, 
4899,  4911,  4913.  Of  the  state  of  the  Jews  in  the  other  life,  n.  939, 
940,  5057. 

Since  this  nation,  although  of  such  a  quality,  represented  the 
church  ;  and  since  the  Word  was  written  among  them  and  concern- 
ing them ;  therefore  Divine  Celestial  things  were  signified  by  their 
names,  as  by  Reuben,  Simeon,  Levi,  Judah,  Ephraim,  Joseph,  and 
the  rest.  That  Judah,  in  the  internal  sense,  signifies  the  Lord  as 
to  celestial  love,  and  his  celestial  kingdom,  n.  3654,  3881,  5583,  5603, 
5782,  0303.  The  prophecy  of  Israel  concerning  Judah,  in  which 
the  Lord  is  treated  of,  explained.  Gen.  xlix.  8  to  12  ;  n.  0302  to  0382. 
That  the  tribe  of  Judah  and  Judea  signify  the  celestial  church,  n. 
3054,  0304.  That  the  twelve  tribes  represented,  and  thence  signi- 
fied all  things  of  love  and  faith  in  the  complex,  n.  3858,  3920,  4000, 
6335  ;  consequently  also  heaven  and  the  church,  n.  6337,  0037,  7836, 
7891.  That  they  signify  according  to  the  order  in  which  they  are 
named,  n.  3802,  3920,  3939,  4603,  seq.  6637,  0640.  That  the  twelve 
tribes  were  divided  into  two  kingdoms,  in  order  that  the  Jews  might 
represent  the  celestial  kingdom,  and  the  Israelites  the  spiritual  king- 
dom, n.  8770,  9320.  That  the  seed  of  Abraham,  of  Isaac,  and  of 
Jacob,  signifies  the  goods  and  truths  of  the  church,  n.  3773,  10,445 


125 


2i9— iiol 


ON  THE  NEW  JERUSALEM 


OF  THE  SACRED  SCRIPTURES,  OR  THE  WORD. 

249.  Without  a  Divine  revelation,  man  conld  know  nothing 
of  eternal  life,  or  even  of  God  ;  still  less  of  love  to  God  and  of 
faith  in  Ilim  ;  for  man  is  born  in  utter  ignorance,  and  must 
obtain  all  his  knowledge,  and  form  his  understanding,  from 
worldly  objects.  Moreover,  man  inherits  by  birth  every  evil 
proceeding  from  the  love  of  self  and  the  world  ;  and  the  delights 
thence  arising  continually  prevail,  and  insinuate  into  his  mind 
things  which  are  diametrically  opposed  to  whatever  is  of  God. 
Hence  it  is,  that  man  is  naturally  destitute  of  the  knowledge  ot 
eternal  life  ;  and  hence  the  necessity  of  a  Divine  revelation,  to 
communicate  to  him  such  knowledge. 

250.  That  the  evils  of  the  love  of  self  and  of  the  world 
induce  such  ignorance  concerning  the  things  which  relate  to 
eternal  life,  manifestly  appears  from  the  case  of  many  within 
the  church,  the  learned  as  well  as  the  unlearned,  who,  although 
they  know  from  revelation  that  there  is  a  God,  that  there  is  a 
heaven  and  a  hell,  that  there  is  eternal  life,  and  that  that  life  is 
to  be  acquired  by  the  good  of  love  and  faith,  still  lapse  into  un- 
belief concerning  those  subjects.  Hence  it  is  evident  to  what 
an  awful  extent  ignorance  would  prevail,  had  no  revelation 
been  given. 

251.  Since,  therefore,  man  lives  after  death,  and  even  lives 
to  eternity  ;  and  since  the  nature  of  his  life  to  eternity  is  deter- 
mined by  that  of  his  love  and  his  faith;  it  follows  that  the 
Divine  Being,  in  his  love  towards  the  human  race,  has  revealed 
such  tilings  as  may  lead  to  that  life,  and  conduce  to  man's 
salvation.  What  He  has  thus  revealed,  forms  with  us  the  Word. 

252.  As  the  Word  is  a  revelation  from  God,  it  is  Divine  in 
all  its  parts,  and  in  every  particular ;  for  what  proceeds  from 
God  cannot  be  otherwise.  That  which  proceeds  from  God  de- 
scends through  the  heavens  down  to  man  ;  wherefore  in  the 
heavens  it  is  accommodated  to  the  wisdom  of  the  angels  who  are 
there,  and  on  earth  it  is  accommodated  to  the  apprehension  of 
man.  There  is  therefore  in  the  AVord  an  internal  sense,  which 
is  spiritual,  and  suited  to  the  capacity  of  the  angels  ;  and  an  ex- 
ternal sense  which  is  natural,  and  is  intended  for  man.  Hence 
it  is  that  the  conjunction  of  heaven  with  man  is  effected  bv  the 
Word. 

253.  The  genuine  sense  of  the  Word  is  understood  only  by 
those  who  are  enlightened  ;  and  none  are  enlightened  but  those 
who  have  love  to  the  Lord  and  faith  in  Him :  the  interior  per- 
ceptions of  such  are  elevated  by  the  Lord  into  the  light  of 
lieaven. 

254.  The  Word  cannot  be  understood  in  the  letter,  except 
by  doctrine  derived  from  it,  by  one  who  is  enlightened  ;  for  the 
literal  sense  of  the  Word  is  accommodated  to  the  apprehension 

126 


AND  ITS  HEAVENLY  DOCTKINE. 


255,  256 


(Ten  of  simple  men  ;  wherefore  doctrine  drawn  from  the  Word 
must  be  given  them  for  a  light. 


FROM  THE  ARCANA  CCELESTIA. 

255.  Of  the  Necessity  and  Excellency  of  the  Word.  That  from 
the  light  [lumen'}  of  nature,  nothing  can  be  known  concerning  the 
Lord,  concerning  heaven  and  hell,  concerning  the  life  of  man  after 
death,  and  concerning  the  Divine  Truths  whereby  man  acquires 
spiritual  and  eternal  life,  n.  8944,  10,318,  10,319,  10,320.  That  this 
may  be  manifest  from  the  fact,  that  many,  and  amongst  them  some 
who  are  learned,  do  not  believe  in  such  things,  although  they  are 
born  where  the  Word  is,  and  are  thereby  instructed  concerning 
them,  n.  10,319.  That  it  was  therefore  necessary  that  there  should 
be  some  revelation  from  heaven,  because  man  was  born  for  heaven, 
n.  1775.  That  therefore  in  every  age  there  has  been  a  revelation, 
n.  2895.  Concerning  the  various  kinds  of  revelation  which  have 
been  successively  made  on  this  earth,  n.  10,355,  10,632.  That  the 
most  ancient  people  who  lived  before  the  flood,  and  whose  age  was 
called  the  golden  age,  had  immediate  revelation,  and  hence  Divine 
Truth  was  inscribed  on  their  hearts,  n.  2896.  That  in  the  ancient 
churches  which  were  after  the  flood,  there  was  a  Word,  both  his- 
corical  and  prophetical,  n.  2686,  2897 ;  concerning  ivhich  churches, 
see  above,  n.  247.  That  its  historical  parts  were  called  the  Wars  of 
Jehovah,  and  its  prophetical  parts,  Enunciations,  n.  2897.  That 
that  Word  was  like  our  Word  with  respect  to  inspiration,  n.  2897. 
'Chat  it  is  mentioned  by  Moses,  n.  2686,  2897.  But  that  that  Word 
8  lost,  n.  2897.  That  there  were  also  prophetic  revelations  with 
)thers,  as  appears  from  the  prophecies  of  Balaam,  n.  2898. 

That  the  Word  is  Divine  in  the  whole  and  in  every  particular 
part,  n.  639,  680,  10,321,  10,637.  That  the  Word  is  Divine  and 
noly  as  to  every  iota  and  point,  from  experience,  n.  1349.  How  it 
is  explained  at  this  day,  that  the  Word  is  inspired  as  to  every  iota, 
n.  1886. 

That  the  tihurch  exists  specifically  where  the  Word  is,  and  where 
the  Lord  is  thereby  known  and  Divine  Truths  are  revealed,  n.  3857, 
10,761.  But  that  it  does  not  follow  from  hence,  that  they  are  of 
the  church  who  are  born  where  the  Word  is,  and  where  the  Lord 
is  thereby  known,  but  they  who  by  means  of  truths  from  the  Word 
are  regenerated  by  the  Lord,  that  is,  who  live  according  to  the 
truths  therein,  or  lead  a  life  of  love  and  of  faith,  n.  6637,  10,143, 
10,153,  10,578,  10,645,  10,829. 

256.  That  the  Word  is  not  understood  except  hy  those  luho  are  en- 
lightened. That  the  human  rational  [principle]  cannot  apprehend 
Divine  things,  nor  even  spiritual  things,  imless  it  is  enlightened  by 
the  Lord,  n.  2196,  2203,  2209,  2654.  Thus  that  only  they  who  are 
enlightened  apprehend  the  Word,  n.  10,323.  That  the  Lord  enables 
those  who  are  enlightened,  to  understand  truth,  and  to  see  how  to 
reconcile  those  things  in  the  Word  which  may  appear  to  contradici 

127 


256,  25T 


ON  THE  NEW  JERUSALEM 


each  other,  n.  9382,  10,659.  That  the  Word  in  the  literal  sense  ia 
not  consistent  with  itself,  and  sometimes  appears  contradictory,  n. 
9025.  And  that  therefore  it  may  be  explained  and  strained  by  those 
who  are  not  enlightened,  to  confirm  any  opinion  or  heresy  whatever, 
and  to  patronise  any  worldly  and  corporeal  love,  n.  4788,  10,399, 
10,401.  That  they  who  read  the  "Word  from  the  love  of  truth  and 
good,  are  enlightened  from  it,  but  not  they  who  read  it  from  the 
love  of  fame,  gain,  or  honor,  thus  from  the  love  of  self,  n.  9382, 
10,548,  10,549,  10,550.  That  they  who  are  in  the  good  of  life,  and 
thereby  in  the  affection  of  truth;  are  enlightened,  n.  8694.  That 
they  whose  internal  is  open,  and  who  thus  as  to  their  internal  man 
are  capable  of  being  elevated  into  the  light  of  heaven,  are  enlighten- 
ed, n.  10,401,  10,402,  10,691,  10,694.  That  enlightenment  is  an 
actual  opening  of  the  interiors  of  the  mind,  and  elevation  of  them 
into  the  light  of  heaven,  n.  10,330.  That  a  holy  [principle]  from 
the  internal,  that  is,  through  the  internal  from  the  Lord,  inflows 
with  those  who  esteem  the  "Word  to  be  holy,  though  they  them- 
selves are  ignorant  thereof,  n.  6789.  That  they  who  are  led  by  the 
Lord  are  enlightened,  and  see  truths  in  the  Word,  but  not  they  who 
are  led  by  self,  n.  10,638.  That  they  who  love  truth  because  it  is 
truth,  that  is,  who  love  to  live  according  to  Divine  Truths,  are  led 
by  the  Lord,  n.  10,578,  10,645,  10,829.  That  the  Word  is  vivified 
with  man,  according  to  his  life  of  love  and  faith,  n.  1776.  That  those 
things  which  are  from  self-intelligence  have  no  life  in  them,  since 
nothing  good  proceeds  from  man's  proprium,  n.  8491,  8944.  That 
they  who  have  much  confirmed  themselves  in  false  doctrine,  are  in- 
capable of  enlightenment,  n.  10,640. 

That  the  understanding  is  enlightened,  n.  6608,  9300.  Because 
the  understanding  is  recipient  of  truth,  n.  6242,  6608,  10,659.  That 
there  are  ideas  concerning  every  doctrinal  of  the -church,  according 
to  which  is  the  understanding  of  the  subject,  n.  3310,  3825.  That 
a  man's  ideas,  so  long  as  he  lives  in  the  world,  are  natural,  because 
he  then  thinks  in  the  natural  [principle],  but  that  nevertheless  spirit- 
ual ideas  lie  concealed  therein  with  those  who  are  in  the  affection 
of  truth  for  the  sake  of  truth,  n.  10,236,  10,240, 10,550.  That  there 
is  no  perception  of  any  subject  without  ideas,  n.  3825.  That  our 
ideas  concerning  the  things  of  faith  are  opened  in  the  other  life,  and 
their  quality  is  then  seen  by  the  angels,  n.  1869,  3310,  5510,  6201, 
8885.  That  therefore  the  "Word  is  not  understood  except  by  a 
rational  man ;  for  to  believe  anything  without  having  an  idea  of  the 
subject,  and  without  a  rational  view  of  it,  is  only  to  retain  words  in 
the  memory,  destitute  of  all  life  of  perception  and  affection,  which 
is  not  believing,  n.  2553.  That  the  literal  sense  of  the  "VVord  is 
w^hat  is  enlightened,  n.  3619,  9824,  9905,  10,548. 

257.  Thai  the  Word  cannot  he  understood  hnt  by  means  of  doctrine 
from  the  Word.  That  the  doctrine  of  the  church  must  be  from  the 
Word,  n.  3464,  5402,  6832,  10,763,  10,765.  That  the  Word  with- 
out doctrine  is  not  under.'^tGod,  n.  9025,  9409,  9424,  9430,  10,324, 
10,431,  10,582.  That  true  doctrine  is  a  lamp  to  those  who  read  the 
Word,  n.  10,401.  That  genuine  doctrine  must  be  formed  by  those 
who  are  in  enlightenment  from  the  Lord,  n.  2510,  2516,  2519,  2524, 
10,105.  That  the  AVord  is  rendered  intelligible  by  means  of  doc- 
128 


AND  nS  HEAVENLY  DOCTRINE. 


25T 


trine  formed  by  one  who  is  enlightened,  n.  10,324.  That  they  who 
are  in  enlightenment  form  doctrine  for  themselves  Irom  the  Word, 
n.  9382,  10,059.  The  difference  between  those  who  teach  and  learn 
from  the  doctrine  of  the  church,  and  those  who  teach  and  learn  only 
from  the  literal  sense  of  the  Word,  described,  n.  9025.  That  they 
who  abide  in  the  literal  sense  of  the  Word,  without  doctrine,  attain 
no  understanding  of  Divine  Truths,  n.  9409,  9410,  10,582.  That 
they  fall  into  many  errors,  n.  10,4.31.  That  they  who  are  in  the 
affection  of  truth  for  the  sake  of  truth,  when  they  arrive  at  adult 
age,  and  are  capable  of  using  their  own  understanding,  do  not 
simply  abide  in  the  doctrinals  of  their  own  church,  but  examine  from 
the  Word  whether  they  are  truths,  n.  5402,  5432,  6047.  That 
otherwise  every  man's  truth  would  be  derived  from  others,  and 
from  his  native  soil,  whether  he  were  born  a  Jew  or  a  Greek,  n. 
6047.  That  nevertheless  such  things  as  are  become  matters  of  faith 
from  the  literal  sense  of  the  Word,  ought  not  to  be  rejected  till  after 
a  full  view,  n.  9039. 

That  the  true  doctrine  of  the  church  is  the  doctrine  of  charity  and 
faith,  n.  2417,  4766,  10,763,  10,765.  That  the  doctrine  of  faith  does 
not  constitute  the  church,  but  the  life  of  faith,  which  is  charity,  n. 
809,  1798,  1799,  1834,  4468,  4077,  4766,  5826,  6637.  That  doc- 
trinals are  of  no  value  unless  the  life  be  directed  bv  them,  n.  1515, 
2049,  2116.  That  in  the  churches  at  this  day  the  doctrine  of  faith 
is  taught,  and  not  the  doctrine  of  charity,  the  latter  being  degraded 
into  a  science  which  is  called  moral  theology,  n.  2417.  That  the 
church  would  be  one,  if  men  were  acknowledged  as  members  of  the 
church  according  to  their  life,  thus  according  to  their  charity,  n. 
1285,  1316,  2982,  3207,  3445,  3451,  3452.  How  much  superior  the 
doctrine  of  charity  is  to  that  of  faith  separate  from  charity,  n.  4844. 
That  they  who  do  not  know  any  thing  concerning  charity,  are  m 
ignorance  concerning  heavenly  things,  n.  2435.  Into  how  many 
errors  they  fall  who  only  hold  the  doctrine  of  faith,  and  not  that  of 
charity  at  the  same  time,  n.  2417,  2383,  3146,  3325,  3412,  3413,  3416, 
3773,  4672,  4730,  4783,  4925,  5351,  7623  to  7677,  7752  to  7762, 
7790,  8094,  8313,  8530,  8765,  9186,  9224,  10,555.  That  they  who 
are  only  in  the  doctrine  of  faith,  and  not  in  the  life  of  faith,  which 
is  charity,  were  formerly  called  uncircumcised,  or  Philistines,  n.  3412, 
3413,  8093.  That  the  ancients  held  the  doctrine  of  love  to  the  Lord, 
and  of  charity  towards  the  neighbor,  and  made  the  doctrine  of  faith 
subservient  thereto,  n.  2417,  3419,  4844,  4955. 

That  doctrine  deduced  from  the  Word  by  an  enlightened  person, 
may  be  afterwards  confirmed  by  means  of  rational  [arguments], 
and  that  thus  it  is  more  fully  understood,  and  is  corroborated,  n. 
2553,  2719,  2720,  3052,  3310,  0047.  See  more  on  ihis  subject  at  n. 
51  above.  That  they  who  are  in  faith  separate  from  charity  would 
have  the  doctrinals  of  the  church  implicitly  believed,  without  any 
rational  intuition,  n.  3394. 

That  it  is  not  the  part  of  a  wise  man  to  confirm  a  dogma,  but  to 
see  whether  it  is  true  before  he  confirms  it,  as  is  the  case  with  those 
who  are  in  enlightenment,  n.  1017,  4741,  7012,  7080,  7950.  That 
the  light  of  confirmation  is  natural  light,  and  not  spiritual,  and  may 
exist  even  with  the  evil,  n.  8780.  That  all  things,  even  falses,  are 
to]  129 


258,  259 


ox  THE  NEW  JERUSALEM 


capable  of  being  confirmed  so  as  to  appear  like  truths,  n.  2482, 
2490,  5033,  6865,  8521. 

258.  Tliat  in  the  Word  ihcre  is  a  spiritual  sense,  ivhich  is  called 
the  internal  sense.  That  no  one  can  know  what  the  internal  sense 
of  the  Word  is,  unless  he  know  what  correspondence  is,  2895,  4322. 
That  the  whole  and  every  part,  even  to  the  most  minute,  of  the 
natural  world,  corresponds  to  spiritual  things,  and  thence  is  signi- 
ficative of  them,  n.  2890  to  2893,  2897  to  3003,  3212  to  3227.  That 
the  spiritual  things  to  which  natural  things  correspond  assume  an- 
other appearance  in  the  natural,  so  that  they  are  not  distinguished, 
n.  1887,  239G,  8920.  That  scarcely  any  one  knows  at  this  day, 
where,  or  in  what  part  of  the  Word,  its  divinity  is  seated,  when 
nevertheless  it  is  in  its  internal  or  spiritual  sense,  which  at  this  day 
is  not  known  even  to  exist,  n.  2890,  4989.  That  the  mysterj'  {mysti- 
cum)  of  the  AYord  is  nothing  else  than  what  its  internal  or  spiritual 
sense  contains,  which  treats  of  the  Lord,  of  His  kingdom,  and  of 
the  church,  and  not  of  the  natural  things  which  are  in  the  world,  n 
4923.  That  the  prophetic  parts  of  the  Word  are  in  many  places 
unintelligible,  and  therefore  of  no  use  without  the  internal  sense  ; 
illustrated  by  examples,  n.  2608,  8020,  8398.  As  with  respect  to 
what  is  signified  by  the  AVhite  Horse,  mentioned  in  the  Apocalypse, 
n.  2760,  seq.  By  the  keys  of  the  kingdom  of  the  heavens  that  were 
given  to  Peter,  see  the  prefiice  to  the  22nd  chapter  of  Genesis,  n. 
9410.  By  the  flesh,  blood,  bread,  and  wine,  in  the  Holy  Supper, 
and  thus  why  it  was  instituted  by  the  Lord,  n.  8682.  By  the 
prophecies  of  Jacob  concerning  his  sons  in  the  49th  chapter  of 
Genesis,  n.  6306,  6333  to  G465.  By  many  prophecies  concerning 
Judah  and  Israel,  which  by  no  means  tally  with  that  people,  nor  in 
the  literal  sense  have  any  coincidence  with  their  history,  n.  6331, 
6361,  6415,  6438,  6444.  Besides  innumerable  other  instances,  n. 
2608. 

Of  the  spiritual  or  internal  sense  of  the  Word  in  general,  n.  1767 
to  1777,  1869  to  1879.  That  there  is  an  internal  sense  in  the  whole 
and  in  every  particular  part  of  the  Word,  n.  1143,  1984,  2135, 
2333,  2395,  2495,  2619.  That  such  things  do  not  appear  in  the 
sense  of  the  letter,  but  that  nevertheless  they  are  contained  within 
it,  n.  4442. 

259.  That  the  internal  sense  of  the  Word  is  principally  for  the  use 
of  angels,  and  that  it  is  also  for  the  use  of  men.  In  order  that  it 
may  be  known  what  the  internal  sense  is,  of  what  quality  it  is,  and 
whence  it  is,  it  may  here  be  observed  in  general,  that  speech  and 
thought  ,in  heaven  differ  from  speech  and  thought  in  the  world  ;  in 
heaven  they  are  spiritual,  but  in  the  world  they  are  natural;  while, 
therefore,  man  is  reading  the  Word,  the  angels  who  are  with  him 
perceive  'it  spiritually,  whilst  he  perceives  it  naturally ;  of  conse- 
quence, the  angels  arc  in  the  internal  sense,  whilst  men  are  in  the 
ocvternal  sense ;  nevertheless  these  two  senses  make  one  by  corre- 
spondence. 

That  the  Word  is  understood  differently  by  the  angels  in  the  hea- 
vens and  by  men  on  earth,  the  angels  perceiving  the  internal  or 
spiritual  sense,  whilst  men  see  only  the  external  or  natural  sense 
n.  1887,  2396.    That  the  angels  perceive  the  W:rd  in  its  interna] 
130 


AND  ITS  xii:;ave>;ly  doctrine. 


259 


Bense,  and  not  in  its  external  sense,  proved  from  the  e.\-peri(}nce  of 
those  who  spake  with  ine  from  heaven,  whilst  I  was  reading  the 
Word,  n.  17G9,  1770,  1771,  1772.  That  the  ideas  and  speech  of 
the  angels  are  spiritual,  but  the  ideas  and  speech  of  men  are  natural ; 
that  therefore  there  is  an  internal  sense,  which  is  spiritual,  for  tho 
use  of  the  angels,  illustrated  bv  e.\perience,  n.  2338.  That  never- 
theless the  literal  sense  of  the  Word  serves  the  spiritual  ideas  of  the 
angels  as  a  medium  of  conveyance,  just  as  the  words  of  speech  serve 
men  to  convey  the  sense  of  the  subject  whereon  they  converse,  n. 
2143.  That  tne  things  relating  to  the  internal  sense  of  the  Word, 
are  such  as  belong  to  the  light  of  heaven,  and  are  therefore  adapted 
to  the  perception  of  angels,  n.  2G18,  2619,  2629,  3086.  That  the 
things  which  the  angels  perceive  from  the  Word  are  on  this  ac- 
count precious  to  them,  n.  2540,  2541,  2545,  2551.  That  the  angels 
do  not  understand  a  single  syllable  of  the  letter  of  the  Word,  n. 
64,  65,  1434,  That  they  are  unacquainted  with  the  names  of 

persons  and  places  mentioned  in  the  Word,  n.  1434,  1888,  4442, 
4480.  That  names  cannot  enter  heaven,  nor  be  pronounced  there, 
n.  1876,  1888.  That  all  names  mentioned  in  the  AVord,  signify 
things,  and  in  heaven  are  changed  into  the  ideas  of  the  thing  which 
they  signify,  n.  768,  1888,  4310,  4442,  5225,  5287,  10,329.  That 
the  angels  think  abstractedly  from  persons,  n.  6613,  8343,  8985, 
9007.  How  elegant  the  internal  sense  of  the  Word  is,  even  where 
nothing  but  mere  names  occur,  shown  by  examples  from  the  Word, 
n.  1224,  1888,  2395.  That  many  names  in  a  series  express  one 
thing  in  the  internal  sense,  n.  5905.  That  all  numbers  in  the  Word 
signify  things,  n.  482,  487,  647,  648,  755,  813,  1063,  1988,  2075, 
2252,  3152,  42G4,  6175,  9488,  9659,  10,217,  10,253.  That  spirits 
perceive  the  Word  in  its  internal  sense,  so  far  as  their  interiors  are 
open  to  heaven,  n.  1771.  That  the  literal  sense  of  the  Word,  which 
is  natural,  is  changed  instantly  with  the  angels  into  the  spiritual 
sense,  because  there  is  a  coiTespondence  between  the  two  senses,  n. 
6648.  And  that  this  is  effected  without  their  hearing  or  knowing 
what  is  contained  in  the  literal  or  external  sense,  n.  10,215.  Thus 
that  the  literal  or  external  sense  is  confined  to  man,  and  proceeds 
no  further,  n.  2015. 

That  there  is  an  internal  sense  of  the  Word,  and  likewise  an  in- 
most or  supreme  sense,  concerning  which  see  n.  9407,  10,604, 
10,614,  10,627.  That  the  spiritual  angels,  that  is,  those  who  belong 
to  the  spiritual  kingdom  of  the  Lord,  perceive  the  Word  in  its  in- 
ternal sense,  and  that  the  celestial  angels,  that  is,  those  who  belong 
to  the  celestial  kingdom  of  the  Lord,  perceive  the  Word  in  its  in- 
most sense,  n.  2157,  2275. 

That  the  Word  is  for  the  use  of  men,  and  also  for  the  use  of 
angels,  being  accommodated  to  each,  n.  7381,  8862,  10,322.  That 
the  Word  is  the  medium  of  union  between  heaven  and  earth,  n. 
2310,  3495,  9212,  9216,  9357.  Tliat  the  conjunction  of  heaven  with 
man  is  effected  by  means  of  the  Word,  n.  9396,  9400,  9401,  10,452. 
That  therefore  the  Word  is  called  a  covenant,  n.  9396.  Because 
covenant  siffuities  conjunction,  n.  665,  666,  1023,  1038,  1864,  1996, 
2003,  2021,'"  6804,  8767.  8778,  9396,  10,632.  That  there  is  an  in- 
ternal sense  in  the  Word,  in  consequence  of  the  Word  having 

131 


260 


ON  THE  NEW  JERUSALEM 


descended  from  the  Lord  through  the  three  heavens  to  man,  n. 
2310,  6597.  And  that  thereby  it  is  accommodated  to  the  angels  of 
the  three  heavens,  and  also  to  men,  n.  7381,  8862.  Hence  it  is  that 
the  Word  is  Divine,  n.  2980,  4989.  And  that  it  is  holy,  n.  10,276. 
And  that  it  is  spiritual,  n.  4480.  And  that  it  is  divinely  inspired, 
n.  9094.    That  this  is  the  meaning  of  inspiration,  n.  9094. 

That  the  regenerate  man  also,  is  actually  in  the  internal  sense  of 
the  Wurd,  although  he  knows  it  Jiot,  since  his  internal  man,  which 
is  endowed  with  spiritual  perception,  is  open,  n.  10,401.  But  that 
in  tills  case  the  spiritual  [principle]  of  the  Word  flows  into  natural 
idca.N,  and  thus  is  presented  naturally,  becau.se,  while  man  lives  in 
the  world,  he  thinks  in  the  natural  [principle],  n.  5614.  That  hence 
the  light  of  truth,  with  the  enlightened,  is  from  their  internal,  that 
is,  through  their  internal  from  the  Lord,  n.  10,091,  10,694.  That 
by  the  same  way  a  holy  [principle]  flows  in  with  those  who  esteem 
the  Word  holy,  n.  6789.  As  the  regenerate  man  is  actually  in  the 
internal  sense  of  the  Word,  and  in  the  sanctity  of  that  sense,  not- 
withstanding his  ignorance  of  it,  that  therefore  after  death  he  comes 
into  it,  and  is  no  longer  in  the  sense  of  the  letter,  n.  3226,  3342, 
3343. 

260.  That  the  internal  or  spiritual  sense  of  the  Word  contains  in- 
numerable arcana.  That  the  Word  in  its  internal  sense  contains 
innumerable  things,  which  exceed  human  comprehension,  n.  3085, 
3086.  That  it  also  contains  inexplicable  things,  n.  1965.  Which 
are  represented  only  to  angels,  and  understood  by  them,  n.  167. 
That  the  internal  sense  of  the  Word  contains  arcana  of  heaven, 
which  relate  to  the  Lord  and  His  kingdom  in  the  heavens  and  on 
earth,  n.  1,  2,  3,  4,  937.  That  those  arcana  do  not  appear  in  the 
sense  of  the  letter,  n.  937,  1502,  2161.  That  many  things  in  the 
writings  of  the  prophets,  appear  to  be  unconnected,  when  yet  in 
their  internal  sense  they  cohere  in  a  regular  and  beautiful  con- 
nexion, n.  7153,  9022.  That  not  a  single  word,  nor  even  a  .single 
iota  can  be  omitted  in  the  literal  sense  of  the  Word,  without  an  in- 
terruption in  the  internal  sense,  and  that  therefore,  by  the  Divine 
Providence  of  the  Lord,  the  Word  has  been  preserved  so  entire  as 
to  every  word  and  every  point,  n.  7933.  That  innumerable  things 
are  contained  in  every  particular  part  of  the  Word,  n.  6637,  6620, 
8920.  And  in  every  expression,  n.  1689.  That  there  are  innumer- 
able things  contained  in  the  Lord's  prayer,  and  in  every  part  there- 
of, n.  6619.  And  in  the  precepts  of  the  Decalogue  ;  in  the  external 
sense  of  which,_notwithstanding,  some  things  are  such  as  are  known 
to  every  nation  without  revelation,  n.  8867,  8900. 

That  in  the  Word,  and  particularly  in  the  prophetical  parts  of  it, 
two  c.\prcssif>ns  are  used  that  seem  to  signify  the  same  thing,  but 
that  one  expression  has  relation  to  good,  and  the  other  to  truth; 
thus  one  relat(^s  to  what  is  spiritual,  the  other  to  what  is  celestial, 
n.  083,  /'07,  2.5 IG,  8339.  That  good  and  truth  are  conjoined  in  a 
wonderful  manner  in  the  Word,  and  that  that  conjunction  is  ap« 
])arent  only  to  him  who  is  acquainted  with  the  internal  sense,  n. 
10,.^).")4.  And  tlius  that  there  is  a  Divine  marriage  and  a  heavenly 
marriage  in  the  Word,  and  in  everv  part  thereof,  n.  683,  793,  801, 
2173,  2516,  2712,  5138,  7022.  That  the  Divine  marriage  is  th« 
132 


AND  ITS  UEAVENLY  DOCTEINIC. 


260 


marriage  of  Divine  Good  and  Divine  Truth,  thus  it  is  the  Lord,  in 
whom  alone  that  marriage  exists,  n.  3004,  3005,  3009,  4158,  5194, 
5502,  6343,  7945,  8339,  9263,  9314.  Tliat  Jesus  signifies  Divine 
Good,  and  Clirist  Divine  Truth;  and  both  the  Divine  iiKirriafic  in 
heaven,  which  is  tlie  marriage  of  Divine  Good  and  Divine  Trutli,  n. 
3004,  3005,  3009.  That  this  marriage  is  in  every  part  of  the  Word, 
in  its  internal  sense  ;  thus  the  Lord,  as  to  Divine;  Good  and  Divine 
Truth,  is  in  every  part  of  the  Word,  n.  5502.  That  the  marriage 
of  good  and  truth  from  the  Lord  in  heaven  and  the  clnirc-h,  is  called 
the  heavenly  marriage,  n.  2508,  2618,  2803,  3004,  3211,  3952,  6179. 
That  therefoi-e  in  this  respect  the  Word  is  a  kind  of  heaven,  n.  2173, 
10,126.  That  heaven  is  compared  in  the  Word  to  a  marriage,  on 
account  of  the  marriage  of  good  and  truth  therein,  n.  2758,  3132, 
4434,  4S34. 

That  the  internal  sense  is  the  essential  doctrine  of  the  cliureh,  n. 
9025,  9430,  10,401.  That  they  who  understand  the  Word  according 
to  the  internal  sense,  understand  the  essential  true  doctrine  of  the 
church,  inasmuch  as  the  internal  sense  contains  it,  n.  9025,  9430, 
10,401.  That  the  internal  of  the  Word  is  also  the  internal  of  the 
church,  and  likewise  the  internal  of  worship,  n.  10,460.  That  the 
Word  is  the  doctrine  of  love  to  the  Lord,  and  of  cliaritv  towards 
the  neighbor,  n.  3419,  3420. 

That  the  Word  in  the  letter  is  as  a  cloud,  and  that  in  the  internal 
sense  it  is  glory,  see  the  Preface  to  the  18th  chapter  of  Genesis,  n. 
5922,  6343,  where  the  words,  The  Lord  shall  come  in  the  clouds  of 
heaven  ivith  (jlory^  are  explained.  That  a  cloud  in  the  Word  sig- 
nifies the  Word  in  the  literal  sense,  and  that  glory  signifies  the  Word 
in  the  internal  >.'ii-e.  -I'e  the  I'l'efare  to  the  18th  chapter  of  (ienesis, 
n.  4000,  4391,  '.^-l-l.  (i:;!:;,  (i7.VJ,  sl(j(3,  8781,9430,10,551,  10,.574. 
That  those  things  which  arc  in  the  literal  sense,  respectively  to  those 
which  are  in  the  internal  sense,  are  like  rude  projections  round  a 
polished  optical  cylinder,  by  which  nevertheless  is  exhibited  in  the 
cylinder  a  beautiful  image  of  a  man,  n.  1871.  That  in  the  other 
life,  they  who  only  allow  and  acknowledge  the  literal  ^euse  of  the 
Word,  are  represented  by  a  deformed  old  woman;  but  they  who 
allows  and  acknowledge  the  internal  sense,  together  with  the  literal 
sense,  are  represented  by  a  virgin  beautifully  clad,  n.  1774.  That 
the  Word  in  its  whole  complex  is  an  image  of  heaven,  since  the 
Word  is  Divine  Truth,  and  Divine  Truth  constitutes  heaven  ;  and 
as  heaven  resembles  one  man,  that  therefore  the  Word  is  in  that  re- 
spect as  an  image  of  man,  n.  1871.  'Jliat  lieaven  in  one;  compb'x 
resembles  one  man,  may  be  seen  in  the  work  Ox  Heavex  axd  Hicli,, 
n.  59  to  67.  And  that  the  Divine  Truth  proceeding  from  the  Ivord 
constitutes  heaven,  n.  126  to  140,  200  to  212.  That  the  Word  is 
beautifully  and  agreeably  exhibited  before  the  angels,  n.  1767,  1768. 
That  the  literal  sense  is  as  the  body,  and  the  internal  sense,  as  the 
soul  of  that  body,  n.  8943.  That  of  consequence  the  life  of  the 
W'ord  is  from  its  internal  sense,  n.  1405,  4857.  That  the  Word  is 
pure  in  the  internal  sense,  and  does  not  appear  so  in  the  literal 
sense,  n.  2362,  2396.  That  the  things  which  are  in  the  literal  sense 
of  the  Word  are  holy  on  account  of  their  internal  contents,  n.  10,126, 
10,728. 

133 


261 


ON  THE  NEW  JERt^SALEM 


That  the  historical  parts  of  the  Word  also  contain  an  internal 
sense,  but  remote  from  the  letter,  n.  4989.  Thus  that  the  historical 
as  well  as  the  prophetic  parts  of  the  Word  contain  arcana  of  heaven, 
n.  755,  1659,  1709,  2310,  2333.  That  the  angels  do  not  perceive 
those  parts  historically,  but  spiritually,  n.  6884.  The  reason  why 
the  interior  arcana  which  are  in  the  historical  parts,  are  less  evident 
to  man  than  those  that  are  in  the  prophetical  parts,  n.  2176,  6597. 

The  quality  of  the  internal  sense  of  the  Word  further  sliown,  n. 
1756,  1984,  2004,  2663,  3035,  7089, 10,604,  10,614.  And  illustrated 
by  compari.sons,  n.  1873. 

261.  Tliat  the  Word  is  ivritten  hy  correspondences,  and  thus  hy  re- 
■preseniatives.  That  the  Word,  as  to  its  literal  sense,  is  written  by 
mere  correspondences,  thus  by  such  things  as  represent  and  signify 
spiritual  things  which  relate  to  heaven  and  the  church,  n.  1404, 
1408,  1409,  1540,  1619,  1659, 1709, 1783,  2179,  2763,  2899.  That 
this  was  done  for  the  sake  of  the  internal  sense,  which  is  contained 
in  every  part,  n.  2899.  Thus  for  the  sake  of  heaven,  inasmuch  as 
the  inliubitants  thereof  do  not  understand  the  Word  according  to 
its  literal  sense,  which  is  natural,  but  according  to  its  internal  sense, 
which  is  spiritual,  n.  2899.  That  the  Lord  spake  by  correspon- 
dences, representatives,  and  significatives,  because  He  spake  from 
the  Divine,  n.  9049,  9063,  9086, 10,126,  10,728.  That  thus  the  Lord 
spake,  at  the  same  time,  before  the  world  and  before  heaven,  n. 
2533,  4807,  9049,  9063,  9086.  That  the  things  which  the  Lord 
spake  filled  the  universal  heaven,  n.  4637.  That  the  historical  parts 
of  the  Word  are  representative,  and  the  expressions  significative,  n. 
1540,  1659, 1709,  1783,  2687.  That  the  Word  could  not  be  written 
in  any  other  style,  consistently  with  its  being  the  medium  of  com- 
muuii'atiou  and  conjunction  with  the  heavens,  n.  2899,  6943,  9481. 
Tliat  they  who  despise  the  Word  on  account  of  the  apparent  sim- 
plicity and  rudeness  of  its  style,  and  who  fancy  that  they  should  re- 
ceive the  Word,  if  it  were  written  in  a  different  style,  are  in  a  great 
error,  n.  8783.  That  the  mode  and  style  of  writing,  which  prevailed 
amongst  the  most  ancient  people,  Avas  by  representatives  and  sig 
nificatives,  n.  605,  1756,  9942.  That  the  ancient  wise  men  were  de- 
liL;lit(Hl  with  the  Word,  because  of  the  representatives  and  significa- 
tives therein,  from  e.xperience,  n.  2592,  2593.  That  if  a  man  of  the 
most  ancient  church  had  read  the  Word,  he  would  have  seen  the 
things  which  are  in  the  internal  sense  clearly,  and  those  which  are 
in  the  external  sense  obscurely,  n.  449.  That  the  sons  of  Jacob 
were  brought  into  the  land  of  Canaan,  because  all  the  places  in  that 
land,  from"the  most  ancient  times,  were  made  representative,  n.  1585, 
368(5,  4441,  513G,  0516.  And  thus  that  a  Word  might  there  be 
written,  in  which  Word  those  places  were  to  be  mentioned  for  the 
sake  of  the  internal  sense,  n.  3686,  4447,  5136,  6516.  J^ut  that 
nevertheless  the  Word  was  changed,  for  the  sake  of  that  nation,  as 
to  the  external  sense,  but  not  as  to  the  internal  sense,  n.  10,453, 
]I),H;1,  1(I,C>o:!,  10,604.  In  order  that  it  maybe  known  what  the 
com.'spoiKKMiccs  and  reyiresentatives  in  the  Word  are,  and  what  is 
their  r|ii;irit\',  sotnctliiuL;'  shall  also  be  said  concerning  them. 

That  all  things  which  correspond  are  likewise  representative,  -ind 
thereby  significative,  thus  that  correspondences  and  representatives 
134 


AND  ITS  HEAVENLY  DOCTRIXE. 


261 


are  one,  n.  2890,  2897,  2971,  2987,  2989,  2990,  3002,  3225.  What 
corespondences  and  representations  are,  from  experience  and  ex- 
amples, n.  2703,  2987  to  3002,  3213  to  322G,  3337  to  3352,  3472  to 
3485,  4218  to  4228,  9280.  That  the  science  of  correspondences  and 
representations  was  the  chief  science  amongst  the  ancients,  n.  3021, 
3419,  4280,  4749,  4844,  4964,  4965,  6004,  7729,  10,252.  Especially 
among  the  people  of  the  east,  n.  5702,  6692,  7097,  7779,  9391, 
10,252,  10,407 ;  and  in  Egypt  more  than  in  other  countries,  n.  5702, 
6692,  7097,  7779,  9391,  10,407.  Also  among  the  gentiles,  as  in 
Greece  and  other  places,  n.  2762,  7729.  But  that  at  this  day  it  is 
among  the  sciences  which  are  lost,  particularly  in  Europe,  n.  2894, 
2895,  2994,  3630,  3632,  3747,  3748,  3749,4581,  4966,  10,252.  That 
nevertheless  this  science  is  more  excellent  than  all  other  sciences, 
since  without  it  the  Word  cannot  be  understoood,  nor  the  significa- 
tion of  the  rites  of  the  Jewish  church,  which  are  recorded  in  the 
Word  ;  neither  can  it  be  known  what  heaven  i.«,  nor  what  the  spirit- 
ual [principle]  is,  nor  in  what  manner  spiritual  influx  takes  place 
into  what  is  natural,  with  many  other  matters,  n.  4280,  and  in  the 
places  above  cited.  That  all  the  things  which  appear  before  angels 
and  spirits,  are  representatives,  according  to  correspondences,  of 
such  things  as  relate  to  love  and  faith,  n.  1971,  3213  to  3226,  3457, 
3475,  3485,  9481,  9574,  9576,  9577.  That  the  heavens  are  full  of 
representatives,  n.  1521,  1532, 1619.  That  representatives  are  more 
beautiful,  and  more  perfect,  in  proportion  as  they  are  more  interiorly 
m  the  heavens,  n.  3475.  That  representatives  there  are  real  appear- 
ances, being  derived  from  the  light  of  heaven,  which  is  Divine  Truth, 
and  which  is  the  very  essential  of  the  existence  of  all  things,  n.  3485. 

The  reason  why  all  and  singular  things  in  the  spiritual  world  have 
representations  in  the  natural  world,  is  because  what  is  internal  as- 
sumes a  suitable  clothing  in  what  is  external,  whereby  it  makes  it- 
self visible  and  apparent,  n.  6275,  6284,  6299.  Thus  the  end  as- 
sumes a  suitable  clothing,  that  it  may  exist  as  the  cause  in  a  lower 
sphere,  and  afterwards  that  it  may  exist  as  the  effect  in  a  sphere 
lower  still  \  and  when  the  end,  by  means  of  the  cause,  becomes  the 
effect,  it  then  becomes  visible,  or  appears  before  the  eyes,  n.  5711. 
That  this  may  be  illustrated  by  the  influx  of  the  soul  into  the  body, 
whereby  the  soul  assumes  a  clothing  of  such  things  in  the  body,  as 
enable  all  the  things  which  it  thinks  and  wills,  to  appear  and  become 
visible ;  wherefore  the  thought,  when  it  descends  by  influx  into  the 
body,  is  represented  by  gestures  and  actions  which  correspond 
thereto,  n.  2988.  That  the  affections,  which  are  of  the  mind,  ara 
manifestly  represented  in  the  face,  by  the  various  configurations  of 
the  countenance,  so  that  they  may  be  seen  therein,  n.  4791  to  4805, 
5695.  Hence  it  is  evident,  that  all  and  singular  things  in  nature 
have  in  them  a  latent  cause  and  end  from  the  spiritual  world,  n. 
3562,  5711.  Since  the  things  in  nature  are  ultimate  effects,  which 
contain  prior  things,  n.  4240,  4939,  5051,  6275,  6284,  6299,  9216. 
That  internal  things  are  represented,  and  external  things  represent 
n.  4292. 

Since  all  things  in  nature  are  representative  ~>f  spuntiml  and  ce- 
lestial things,  therefore,  in  ancient  times,  there  were  churclies,  where- 
in all  the  externals,  which  are  rituals,  were  representative ;  where- 

135 


262,  263 


ON  THE  NEW  JEKDSALEM 


fore  those  churches  were  called  representative  chirches,  n.  519,  521, 
2896.  That  the  church  founded  among  the  children  of  Israel  was  a 
representative  church,  n.  1003,  2179,  10,149.  That  all  its  rituals 
were  external  things,  which  represented  the  internal  things  of  heaven 
and  the  church,  n.  4288,  4874.  That  representatives  of  the  church 
and  of  worship  ceased  when  the  Lord  came  into  the  world,  because 
the  Lord  opened  the  internal  things  of  the  church,  and  because  all 
the  externals  of  the  church  in  a  supreme  sense  regarded  him,  u. 
4832. 

262.  Of  the  literal  or  external  se)ise  of  the  Word.  That  the  literal 
sense  of  the  Word  is  according  to  appearances  in  the  world,  n.  584, 
926,  1719,  1720,  1832,  1874,  2242,  2520,  2533.  And  adapted  to 
the  capacity  of  the  simple,  n.  2533,  9049,  9063,  9086.  That  the 
Word  in  its  literal  sense  is  natural,  n.  8783.  Because  Avhat  is 
natural  is  the  ultimate  wherein  spiritual  and  celestial  things  ter- 
minate, and  upon  which  they  rest,  like  a  house  upon  its  foundation ; 
and  that  otherwise  the  internal  sense  of  the  Word  without  the  ex- 
ternal, would  be  like  a  house  without  a  foundation,  n.  9369,  9430, 
9824, 10,044, 10,436.  That  the  W^ord  is  the  continent  of  a  spiritual 
and  celestial  sense,  because  it  is  of  such  a  quality,  n.  9407.  And 
that  it  is  holy  and  Divine  in  its  literal  sense  as  to  all  and  singular 
the  things  therein,  even  to  every  iota,  because  it  is  of  such  a  quality, 
n.  639,  680,  1319,  1870,  9198,  10,321,  10,637.  That  the  laws  or- 
dained for  the  children  of  Israel,  are  yet  the  Holy  Word,  notwith- 
standing their  abrogation,  on  account  of  the  internal  sense  which 
they  contain,  n.  9210,  9259,  9349.  That  among  the  laws,  judgments 
and  statutes,  ordained  in  the  Israelitish  and  Jewish  church,  which 
was  a  representative  church,  there  are  some  which  are  still  in  force, 
both  in  their  external  and  internal  sense  ;  some  which  ought  to  be 
strictly  observed  in  their  external  sense  ;  some  which  may  be  of  use, 
if  people  are  disposed  to  observe  them  ;  and  some  which  are  alto- 
gether abrogated,  n.  9349.  That  the  Word  is  Divine,  even  as  to 
those  which  are  abrogated,  n.  10,637. 

What  the  quality  of  the  Word  is,  as  to  the  literal  sense,  if  not 
understood  at  the  same  time  as  to  the  internal  sense,  or,  which  ia 
the  same  thing,  according  to  true  doctrine  from  the  Word,  n.  10,402. 
That  innumerable  heresies  arise  from  the  literal  sense  without  the 
internal  sense,  or  without  true  doctrine  from  the  AYord,  n.  10,401. 
That  they  who  are  in  an  external  without  an  internal  cannot  endure 
the  interior  things  of  the  Word,  n.  10,694.  That  the  Jews  were  of 
such  a  quality,  and  that  they  are  also  such  at  this  day,  n.  301,  302, 
303,  3479,  4429,  4433,  4680,  4844,  4847,  10,396,  10,401,  10,407, 
10,694,  10,701,  10,707. 

263.  Thai  the  Lord  is  the  Word.  That  the  Word  in  its  inmost 
sense  treats  only  of  the  Lord,  and  describes  all  the  states  of  the 
glorification  of  His  Human,  that  is,  of  its  union  with  the  Divine  it- 
self ;  and  likewise  all  the  states  of  the  subjugation  of  the  hells,  and 
of  the  ordination  of  all  things  therein  and  in  the  heav(>ns,  n.  2249, 
7014.  Thus  that  the  Lord's  whole  life  in  the  world  is  described  in 
that  sense,  and  that  thereby  the  Lord  is  continually  present  with 
the  angels,  n.  2523.  Consequently  that  the  Lord  alone  is  in  the  in- 
most of  the  Word,  and  that  the  divinity  and  sanctity  of  the  Word 

136 


AND  ITS  HEAVENLY  DOCTRINE. 


2G3— 205 


is  from  thence,  n.  1873,  9357.  That  the  Lord's  saying  that  all  the 
Scripture  concerning  Him  was  fulfilled,  signifies  that  all  things 
which  are  contained  in  the  inmost  sense  were  fulfilled,  n.  7033. 

That  the  Word  signifies  Divine  Truth,  n.  4692,  5075,  9987.  That 
the  Lord  is  the  Word  because  He  is  Divine  Truth,  n.  2533.  That 
the  Lord  is  the  Word  also  because  the  Word  is  from  Him,  and 
treats  of  Him,  n.  2859.  And  because  it  treats  of  the  Lord  alone  in 
its  inmost  sense,  thus  because  the  Lord  Himself  is  therein,  n.  1873, 
9357.  And  because  in  all  and  singular  things  of  the  Word  there  is 
a  mai-riage  of  Divine  Good  and  Divine  Truth,  n.  3004,  5502.  That 
Jesus  is  Divine  Good,  and  Christ  Divine  Truth,  n.  3004,3005,3009. 
That  Divine  Truth  is  alone  real,  and  that  that  in  which  Divine  Truth 
is,  which  is  from  the  Divine,  is  alone  substantial,  n.  5272,  6880, 
7004,  8200.  And  as  Divine  Truth  proceeding  from  the  Lord  is 
light  in  heaven,  and  Divine  Good  is  heat  in  heaven ;  and  as  all 
things  in  heaven  derive  their  existence  from  Divine  Good  and  Di- 
vine Truth ;  and  as  the  natural  world  has  its  existence  through 
heaven,  or  the  spiritual  world ;  it  is  plain  that  all  things  which  were 
created,  were  created  from  Divine  Truth,  or  from  the  Word,  ac- 
cording to  these  words  in  John :  In  the  beginning  ivas  the  Word, 
and  the  Word  ivas  loith  God,  and  God  teas  the  Word,  and  by  it  were 
all  things  made  lohich  ivere  made ;  and  the  Word  was  made  Flesh; 
n.  2803,  2884,  5272,  7830.  Further  particulars  concerning  the  crea- 
tion of  all  things  by  Divine  Truth,  consequently  by  the  Lord,  may 
be  seen  in  the  work  On  Heaven  and  Hell,  n.  137.  And  more  fully 
in  the  two  articles  therein,  n.  116  to  125,  and  n.  126  to  140. 

That  the  conjunction  of  the  Lord  with  man  is  effected  through 
the  Word,  by  means  of  the  internal  sense,  n.  10,375.  That  con- 
junction is  effected  by  all  and  singular  the  things  of  the  Word,  and 
that  the  Word  is  therefore  to  be  admired  above  all  other  writings, 
iL  10,032,  10,633,  10,634.  That  since  the  Word  has  been  written, 
the  Lord  tliereby  speaks  with  men,  n.  10,290. 

264.  Of  those  ivho  are  against  the  Word.  Of  those  who  despise, 
mock  at,  blaspheme,  and  profane  the  Word,  n.  1878.  Their  quality 
in  the  other  life,  n.  1701,  9222.  That  they  may  be  compared  to  the 
viscous  parts  of  the  blood,  n.  5719.  The  danger  of  profaning  the 
Word,  n.  571  to  582.  How  hurtful  it  is  if  principles  of  the  false, 
particularly  those  which  favor  the  loves  of  self  and  of  the  world, 
are  confirmed  by  the  Word,  n.  589.  That  they  who  are  in  no  affec- 
tion of  truth  for  the  sake  of  truth,  utterly  reject  the  internal  sense 
of  the  Word,  and  nauseate  it,  from  experience,  n  5702.  That  some 
in  the  other  life  who  have  rejected  the  interior  things  of  the  Word, 
are  deprived  of  rationality,  n.  1879. 

265.  Further  particulars  concerning  the  Word.  That  the  term 
Word  in  the  Hebrew  tongue  signifies  various  things,  as  speech, 
thought  of  the  mind,  every  thing  that  has  a  real  existence,  and  also 
anything,  n.  9987.  That  Word  signifies  Divine  Truth  and  the  Lord, 
n.  4092,  5075,  9987.  That  words  signify  truths,  n.  4692,  5075. 
That  they  signify  doctrinals,  n.  1288.  That  the  ten  words  signify 
ail  Div  ine  Truths,  n.  10,688.  That  they  signify  things  which  really 
exist,  n.  1785,  5075,  5272. 

That  in  the  AYord,  particularly  in  the  prophetic  parts,  there  are 

137 


265—269 


ON  THE  NEW  JERUSALEM 


two  expressions  to  signify  one  thing,  and  that  the  one  has  relatioa 
to  good  and  the  other  to  truth,  which  are  tlius  conjoined,  n.  683, 
707,  5516,  8339.  That  it  cannot  be  known  what  expression  has  re- 
lation to  good,  and  what  to  truth,  but  from  the  internal  sense  of  the 
"Word ;  for  there  are  proper  words  l)y  which  the  things  relating  to 
good  are  expressed,  and  proper  words  by  which  the  things  relating 
to  truth  are  expressed,  n.  793,  801.  And  this  so  determinat  -ly  that 
it  may  be  known  merely  from  the  words  predicated,  whether  the 
subject  treated  of  be  good,  or  whether  it  be  truth,  n.  2722.  That 
frequently  one  expression  implies  ,a  universal,  and  the  other  expres- 
sion implies  a  certain  specific  particular  of  that  universal,  n.  2212. 
Tiiat  there  is  a  species  of  reciprocation  in  the  Word,  concerning 
which  see  n.  22-10.  Tiiat  many  things  in  the  Word  have  also  an 
opposite  sense,  n.  4816.  That  the  internal  sense  proceeds  regularly 
according  to  the  subject  predicated,  n.  4502. 

That  they  who  have  been  delighted  with  the  Word  in  the  other 
life  receive  the  heat  of  heaven,  wherein  is  celestial  love,  according 
to  the  quality  and  quantity  of  their  delight  from  love,  n.  1773. 

266.  The  books  of  the  Word  are  all  those  which  have  the  internal 
sense ;  but  those  books  which  have  not  the  internal  sense,  are  not 
the  Word.  The  books  of  the  Word,  in  the  Old  Testament,  are,  the 
five  Books  of  Moses,  the  Book  of  Joshua,  the  Book  of  Judges, 
the  two  Books  of  S.^muel,  the  two  Books  of  Kings,  the  Psalms 
of  David,  the  Prophets  Isaiah,  Jeremiah,  the  Lamentations, 
Ezekiel,  Daniel,  Hosea,  Joel,  Amos,  Obadiah,  Jonah,  Micah, 
Nahum,  Habakkuk,  Zephaniah,  Haggai,  Zechariah,  Malachi  :  and 
in  the  New  Testament,  the  four  Evangelists,  Matthew,  Mark, 
Luke,  John  ;  and  the  Apocalypse.  The  rest  have  not  the  internal 
sense. 


OF  PROVIDENCE. 

267.  The  Unh^ersal  Government  of  the  Lord  is  called 
Providence ;  and  as  the  good  of  love  and  the  truth  of  faith,  by 
which  salvation  is  efl'ected,  are  wholly  from  Him,  and  in  no 
respect  from  man,  it  is  evident  that  the  Divine  Providence 
extends  over, all,  and  regulates  the  most  minute  particulars  of 
those  things  which  conduce  to  the  salvation  of  the  human  race. 
This  grand  truth  the  Lord  himself  teaches  in  John,  where  He 
&ixy?>,  I  am  the  ivay,  and  the  truth,  and  thelife.  xiv.  6.  And 
again  :  As  the  hranch  cannot  hear  fruit  of  itself ^  except  it  ahids 
in  the  vine  :  no  more  can  ye,  except  ye  abide  in  Me.  For  with- 
out Me  ye  can  do  nothing,    xv.  4,  5. 

268.  The  Divine  Providence  extends  to  the  most  minute 
particulars  of  the  life  of  man  :  for  there  is  only  One  Fountain 
OF  Life  ;  from  whom  we  have  our  being,  from  whom  we  live, 
and  from  whom  Ave  act ;  and  that  fountain  is  the  Lord. 

269.  They  who  think  of  the  Divine  Providence  from  worldly 
ati'aii-s,  conclude  that  its  operations  are  only  of  a  general 

138 


Airo  ITS  HEAVKNLT  DOCTRINE. 


270,  271 


nature,  and  that  particulars  depend  on  human  agency.  But 
such  persons  are  unacquainted  with  the  mysteries  of  heaven, 
because  they  form  their  conclusions  under  the  influence  of  the 
love  of  self  and  the  love  of  the  world,  and  of  their  gross  de- 
lights. Hence,  when  they  see  the  wicked  exalted  to  honore, 
and  acquire  riches,  more  than  the  good,  and  success  attend  the 
artifices  of  which  they  avail  themselves,  they  say  in  their  hearts, 
that  these  things  would  not  be  so  if  the  Divine  Providence  were 
universally  operative,  and  extended  to  every  ])articular  of  the 
life  of  man  ;  not  considering  that  the  Divine  Providence  does 
not  regai'd  that  which  is  fleeting  and  transitory,  and  which  ter- 
minates with  the  life  of  man  in  this  world,  but  that  it  regards 
that  which  remains  to  eternity,  thus  which  has  no  end.  Of 
that  which  has  no  end  it  may  be  predicated  that  it  is  ;  but  ot 
that  which  has  an  end,  respectively,  that  it  is  not.  Let  him 
who  is  able  consider  whether  a  hundred  thousand  years  be  any- 
thing when  compared  with  eternity,  and  he  will  perceive  that 
thev  are  as  nothing ;  what  then  are  a  few  years  of  life  in  the 
world  ? 

270.  "Whoever  rightly  considers  the  subject  may  know,  that 
worldly  rank  and  riches  are  not  real  divine  blessings,  although 
man  from  the  pleasure  which  they  yield  hiiu,  calls  tlietn  so; 
for  thej'  pass  away,  and  also  seduce  many,  and  turn  them  away 
from  heaven.  But  that  eternal  life,  and  the  happiness  thence 
resulting,  are  real  blessings  bestowed  on  man  l)y  the  Lord,  He 
himself  plainl}^  teaches  in  these  words  :  Provide  yourselves  bags 
vj/iic/i  wax  not  old,  a  treasure  in  the  heavens  that  faileth  not, 
where  no  thief  apjyroacheth,  neither  moth  corrxqjteth.  For  where 
your  treasure  is,  there  will  your  heart  be  also.   Luke  xii  33,  34. 

271.  The  devices  of  the  wicked  are  attended  with  success, 
because  it  is  according  to  Divine  Order,  that  whatever  man 
does,  he  should  do  in  the  free  exercise  of  his  reason,  and  fn^m 
freedom  of  choice  ;  unless  therefore  he  were  left  to  act  accord- 
ing to  his  reason,  consequently  unless  the  artifices  which  he 
thence  contrives  were  followed  with  success,  he  could  in  no  wise 
be  disposed  to  receive  eternal  life  ;  for  eternal  life  is  insinuated 
into  him  when  he  is  in  a  state  of  liberty  and  enlightened  reason. 
Ko  one  can  be  compelled  to  do  good,  because  nothing  forced  is 
permanent  with  man,  it  not  being  his  own  :  that  alone  becomes 
ills  which  he  does  from  liberty,  and  in  accordance  with  his  rea- 
son. What  he  does  from  liberty,  is  done  from  his  will  or  love; 
and  the  will  or  love  is  the  man  himself.  If  man  were  compelled 
to  act  contrary  to  his  will,  his  thoughts  would  continually  in- 
cline towards  the  dictates  of  his  will.  Besides,  every  one  strives 
after  what  is  forbidden,  and  this  from  a  latent  cause  ;  for  every 
one  strives  to  act  from  liberty.  Hence  it  is  evident,  that  un- 
less man  were  jireserved  in  liberty,  he  could  not  be  provided 
with  good. 

139 


272—27(3 


ON  THE  NEW  JEKTTSALEM 


272.  To  leave  man  to  tliiiik,  to  will,  and,  so  far  as  the  law 
does  not  restrain  liim,  to  do  evil,  from  bis  own  liberty,  is  call- 
led  Permission. 

273.  When  man  is  led,  by  the  success  'A  artful  schemes,  to 
the  enjoyment  of  happiness  in  the  world,  it  appears  to  liini  as 
the  result  of  bis  own  prudence;  when  at  the  same  time  the 
Divine  Providence  incessantly  accompanies  liim, — permitting 
and  continuall}'  withdrawing  him  from  evil.  But  when  man  is 
led  to  the  enjoyment  of  felicity  in  heaven,  lie  knows  and  per- 
ceives that  it  is  not  etfected  by  bis  own  prudence,  but  by  the 
Lord,  and  is  the  result  of  His  Divine  Providence,  disposing  and 
continually  leading  man  to  good. 

274.  That  this  is  the  case,  man  cannot  comprehend  from  the 
light  of  nature;  for  from  that  light  he  cannot  understand  the 
laws  of  Divine  Order. 

275.  Here  it  is  to  be  particularly  observed,  that  besides 
Providence,  there  is  also  Previdence  {foresight).  Good  is  pro- 
vided by  the  Lord  ;  but  evil  is  previded.  The  one  must  needs 
accompany  the  other :  for  what  proceeds  from  nuin  is  nothmg 
but  evil,  but  what  proceeds  from  the  Lord  is  wholly  good. 


FROM  THE  ARCANA  CCELESTIA. 

Since  all  the  good  which  is  provided  for  man  by  the  Lord  flows 
in  by  influx,  we  shall  therefore  adduce  from  the  Arcana  Ccelestia 
the  particulars  concerning  Influx  :  and  since  the  Lord  provides  all 
things  according  to  Divine  Order,  we  shall  also  adduce  from  that 
work  the  particulars  concerning  Order. 

276.  Of  Providence.  That  providence  is  the  government  of  the 
Lord  in  the  heavens  and  on  the  earth,  n.  10,773.  That  the  Lord, 
from  providence,  governs  all  things  according  to  order,  and  thus 
that  providence  is  government  according  to  order,  n.  1755,  2447. 
And  that  He  governs  all  things  either  from  will,  or  from  leave,  or 
from  permission  ;  and  thus  in  various  respects  according  to  man's 
quality,  n.  1755,  2447,  3704,  9940.  That  providence  acts  invisibly, 
n.  55 HO.  That  most  things  which  are  done  from  providence  appear 
to  man  as  contingencies,  n.  5508.  That  providence  acts  invisibly, 
in  order  that  man  may  not  be  compelled  to  believe  from  visible 
things,  and  thus  that  his  free-will  may  not  be  hurt ;  for  unless  man 
is  at  liberty  he  cannot  be  reformed,  thus  he  cannot  be  saved,  n.  1937, 
1947,  2876,  2881,  3854,  5508,  5982,  6477,  8209,  8907,  9588,  10,409 
10,777.  That  the  Divine  Providence  does  not  regard  temporary 
things  which  soon  pass  away,  but  eternal  things,  n.  5264,  8717, 
10,776;  illustrated,  n.  6491.  That  they  who  do  not  comprehend 
this,  believe  worldly  rank  and  riches  to  be  the  only  objects  of  pro- 
vidence, and  call  such  things  blessings  from  the  Divine,  when  never- 
theless they  are  not  regarded  as  blessings  by  tb  Lord,  b  lit  only  as 
14U 


AND  ITS  HEAVENLY  DOCTRINE. 


276 


means  conducive  to  the  life  of  man  in  the  world ;  but  that  those 
things  are  regai-ded  by  the  Lord  which  conduce  to  man's  eternal 
happiness,  n.  10,409,  10,776.  That  they  who  are  in  the  Divine  Pro- 
vidence of  the  Lord,  are  led  in  all  general  and  particular  matters  to 
eternal  happiness,  n.  8478,  8480.  That  they  who  ascribe  all  things 
to  nature  and  man's  own  prudence,  and  nothing  to  the  Divine,  do 
not  think  or  comprehend  this,  n.  6481,  10,409,  10,77-'). 

That  the  Divine  Providence  of  the  Lord  is  not,  as  believed  in  the 
world,  universal  only,  and  the  particulars  and  singulars  dependent 
on  man's  own  proper  prudence,  n.  8717,  10,77').  Tliat  no  universal 
exists  but  from  and  with  singulars,  because  singulars  taken  together 
are  called  a  universal,  as  particulars  taken  together  are  called  a 
general,  n.  1919,  6159,  63-38,  6482,  6483,  6484.  '  Tiiat  evevy  univer- 
sal is  of  the  same  qualitv  as  the  singulars  of  which  it  is  formed,  and 
with  which  it  co-e.xists,"'n.  918,  1040,  6483,  88-58.  That  the  provi- 
dence of  the  Lord  is  universal,  because  existing  in  the  most  singular 
things,  n.  1919,  2694,  4329,  5122,  5904,  6058,  6481  to  6486,  6490, 
7004,  7007,  8717,  10,074;  confirmed  from  heaven,  n.  6486.  That 
unless  the  Divine  Providence  of  the  Lord  were  universal,  acting 
from  and  in  the  most  singular  things,  nothing  could  subsist,  n.  6338. 
That  all  things  are  disposed  by  it  into  order,  and  kept  in  order  both 
in  general  and  in  particular,  n.  6338.  How  the  case  herein  is  com- 
paratively with  that  of  a  king  on  earth,  n.  6482, 10,800.  That  man's 
own  proper  prudence  is  like  a  small  speck  of  dirt  in  the  universe, 
whilst  the  Divine  Providence  is  respectively  as  the  universe  itself, 
n.  6485.  That  this  can  hardly  be  comprehended  by  men  in  the 
world,  n.  8717,  10,775,10,780.  Because  many  fallacies  assail  them, 
and  induce  blindness,  n.  6481.  Of  a  certain  person  in  the  other  life, 
who  believed  from  confirmation  in  the  world,  that  all  tilings  were 
dependent  on  man's  own  proper  prudence,  and  nothing  on  the  Di- 
vine Providence; — that  the  things  belonging  to  him  appeared  iu- 
fernal,  n.  6484. 

The  quality  of  the  Lord's  providence  with  respect  to  evils,  n.  6481, 
6495,6-574,  10,777,  10,779.  That  evils  are  governed  by  the  Lord 
by  the  laws  of  permission,  and  tliat  they  are  permitted  for  the  sake 
of  order,  n.  8700,  10,778.  That  the  permissicni  of  evil  by  the  Lord 
is  not  that  of  one  who  wills,  but  of  one  who  docs  not  will,  but  who 
cannot  bring  aid,  on  account  of  the  urgcm-y  of  the  end,  which  is 
salvation,  n.  7877.  That  to  leave  man  from  his  own  liberty  to  think 
and  will  evil,  and,  so  far  as  the  laws  do  not  prevent  him,  to  do  evil, 
is  to  permit,  n.  10,778.  That  without  liberty,  thus  without  this 
permission,  man  could  not  be  reformed,  thus  could  not  be  saved, 
may  be  seen  in  the  doctrine  of  Liberty,  n.  141  to  149  above. 

That  the  Lord  has  providence  and  previdence,  and  that  the  one 
does  not  exist  without  the  other,  n.  5195,  6489.  Tliat  good  is  pro- 
vided by  the  Lord,  and  evil  prcvided,  n.  5155,  5195,  6489,  10,781. 

That  there  is  no  such  thing  as  predestination  or  fate,  n.  6487. 
Tliat  all  are  predestined  to  heaven,  and  none  to  hell,  n.  6488.  That 
man  is  under  no  absolute  necessity  from  providence,  but  at  perfect 
liberty, — illustrated  by  comparison,  n.  6487.  That  the  elect  in  the 
Word  are  they  who  are  in  the  life  of  good,  and  thence  of  truth,  n. 

141 


277 


ON  THE  NEW  .TERESALEM 


3755,  3900,  5067,  5058.  How  it  is  to  be  understood  that  God  would 
deliver  one  man  into  another'' s  hand,  Exod.  xxi.  13  ;  n.  9010. 

That  fortune,  which  appears  in  the  world  wonderful  in  many  cir- 
cumstances, is  an  operation  of  Divine  Providence  in  the  ultimate  of 
order,  according-  to  the  quality  of  man's  state;  and  that  tliis  may 
afford  proof,  that  tlie  Divine  Providence  is  in  the  most  singular  of  all 
things,  n.  5049,  5179,  649;J,  6494.  That  this  operation  and  its  varia- 
tions are  from  the  spiritual  world, — proved  from  experience,  n.  5179, 
6493,  6494. 

277.  Of  Influx.  Of  the  influx'  of  heaven  into  the  world,  and  of 
the  influx  of  the  soul  into  ail  things  of  the  body, — from  experience, 
n.  6053  to  6058,  6189  to  6215,  6307  to  6327,  6466  to  6495,  6598  to 
6626.  That  nothing  exists  of  or  from  itself,  but  from  what  is  prior 
to  itself,  thus  all  things  from  the  first,  n.  4523,  4524,  6040,  6056. 
That  as  all  things  existed,  they  also  subsist,  because  subsistence  is 
perpetual  existence,  n.  2886,  2888,  3627,  3628,  3648,  4523,  4524, 
6040,  6056.  That  influx  takes  place  according  to  that  order,  n.  7270. 
Hence  it  is  plain  tliat  all  things  subsist  perpetually  from  the  first 
esse,  because  they  exist  from  it,  n.  4523,  4524,  6040,  6056.  That 
the  all  of  life  flows  in  from  the  first,  because  it  is  thence  derived, 
thus  from  the  Lord,  n.  3001,  3318,  3337,  3338,  3344,  3484,  3619, 
3741,  3742,  3743,  4318,  4319,  4320,  4417,  4524,  4882,  5847,  5986, 
6325,  6468,  6469,  6470,  6479,  9279,  10,196.  That  every  existere  is 
from  an  esse,  and  that  nothing  can  exist  unless  its  esse  be  in  it,  n 
4523,  4524,  6040,  6056. 

That  all  things  which  a  man  thinks  and  wills  flow  into  him; — from 
experience,  n.  904,  2886.  2887,  2888,  4151,  4319,  4320,  5846,  5848, 
6189,  6191,  6194,  6197, 0198,  6199, 6213,-  7147,  10,219.  That  man's 
ability  of  examining  things,  and  of  tliinking  and  forming  analytic 
conclusions,  is  from  influx,  n.  1288,  4319,  4320.  That  man  could 
not  live  a  moment  if  the  influx  from  the  spiritual  world  were  taken 
awav  from  him  ;  but  that  still  man  is  in  liberty, — from  experience, 
n.  2887,  5849,  5854,  6321.  That  the  life  which  flows  from  the  Lord, 
is  varied  according  to  man's  state,  and  according  to  his  reception  of 
it,  n.  20G9,  5986,  6472,  7343.  That  with  the  evil,  the  good  which 
flows  from  the  liord  is  turned  into  evil,  and  the  truth  into  the  false, — 


continually  flow  from  the  Lord,  are  so  far  received,  as  evil  and  the 
false  do  not  opjiosc  their  reception,  n.  2411,  3142,  3147,  5828. 

That  all  good  flows  from  the  Lord,  and  all  evil  from  hell,  n.  904, 
4151.  That  at  this  day  man  believes  all  things  to  be  in  himself  and 
to  be  from  himself,  when  nevertheless  he  receives  them  by  influx,  as 
he  luiglit  know  from  the  tenet  of  the  church,  that  all  good  is  from 
heav.Mi,  and  all  evil  from  hell,  n.  4249,  6193,  6206.  But  that  if  he 
would  belie  ve  the  reality  of  this  matter,  lie  would  not  appropriate 
evil  to  himself,  hut  cast  it  back  from  himself  into  hell,  neither  would 
he  make  good  his  own,  and  thus  would  not  claim  any  merit  from  it, 
n.  6206,  6324,  6325.  How  happy  the  state  of  man  would  then  be, 
as  ho  would  view  both  good  and  evil  from  within,  from  the  Lord, 
n.  6325.  That  they  who  deny  heaven,  or  know  nothing  about  it, 
do  not  know  that  there  is  any  influx  thence,  n.  4322,  5649,  6193 


That  the  good  and  truth,  which 


142 


AND  ITS  HEAVENLY  DOCTRINE. 


277,  278 


6479.  What  ioflnx  is,  illustrated  by  comparisons,  i:  6128,  6180 
9407. 

That  influx  is  spiritual,  and  not  physical,  thus  that  it  is  from  the 
spiritual  world  into  the  natural,  and  not  from  the  natural  world  into 
the  spiritual,  n.  3219,  5119,  5259,  5427,  5428,  5478,  G322,  9110,  9111. 
That  spiritual  influx  passes  through  the  internal  man  into  the  ex- 
ternal, and  not  contrariwise,  n.  1702,  1707,  1940,  1954,  5119,  5259, 
5779,  6322,  9380.  Because  the  internal  man  is  in  the  spiritual 
world,  and  the  external,  in  the  natural  world,  n.  978,  1015,  3628, 
4459,  4523,  4524,  6057,  6309,  9701  to  9709,  10,156,  10,472.  That 
the  appearance  of  influx  passing  from  external  into  internal  things, 
is  a  fallacy,  n.  3721.  That  influx  passes  into  man's  rational  [prin- 
ciples], and  through  these  into  things  scientific,  and  not  contrariwise, 
n.  1495,  1707,  1940.  The  order  of  influx,  n.  775,  880,  1096,  1495, 
7270. 

That  there  is  an  immediate  influx  from  the  Lord,  and  also  a  medi- 
ate influx  through  the  spiritual  world  or  heaven,  n.  GU63,  6307,  0472, 
9682,  9483.  That  the  immediate  influx  from  the  Lord  enters  into 
the  most  singular  of  all  things,  n.  6058,  6474  to  6478,  8717,  8728. 
Of  the  mediate  influx  of  the  Lord  through  heaven,  n.  4067,  6982, 
6985,  6996.  That  it  is  eff'ected  by  means  of  the  spirits  and  angels 
who  are  adjoined  to  man,  n.  697,  5846  to  5866.  That  the  Lord,  by 
means  of  angels,  flow  s  into  the  ends  from  which,  and  for  the  sake  of 
which,  a  man  thinks,  wills,  and  acts  after  such  or  such  a  manner,  n. 
1317,  1645,  5844,  5854.  And  thus  into  those  things  which  are  of 
conscience  with  man,  n.  6207,  6213.  But  by  means  of  spirits  into 
the  thoughts,  and  thence  into  the  things  of  the  memory,  n.  4186, 
5858,  5864,  6192,  6193,  6198,  6199,  6319.  That  this"  can  with 
difficult}'  be  believed  by  man,  n.  6214.  That  the  Lord  flows  at 
once  into  fii-st  [principles]  and  last,  or  into  inmost  and  outmost,  and 
in  what  manner,  n.  5147,  5150,  6473,  7004,  7007,  7270.  That  the 
influx  of  the  Lord  is  into  good  with  man,  and  through  good  into 
truth,  and  not  contrariwise,  n.  5482,  5649,  6027,  8685,  8701,  10,153. 
That  good  gives  the  faculty  of  receiving  influx  from  the  Lord,  but 
not  truth  without  good,  n.  8321.  That  it  is  not  what  enters  the 
thought,  but  what  enters  the  will,  that  is  hurtful,  because  this  is 
appropriated  to  the  man,  n.  6308.  That  the  Divine  [principle]  is 
tacit  and  pacific  in  the  supreme  [principles],  but  as  it  descends  to- 
wards lower  [principles]  in  man  it  becomes  unpacific  and  tumultu- 
ous, on  account  of  the  things  therein  being  inordinate,  n.  8823. 
The  qualit}'  of  the  Lord's  influx  with  the  prophets,  n.  6212. 

That  there  is  a  common  influx,  which  is  described,  n.  5850.  That 
it  is  a  continual  eflfort  of  acting  according  to  order,  n.  6211.  That 
this  influx  takes  place  into  the  lives  of  animals,  n.  5850.  And  also 
into  the  subjects  of  the  vegetable  kingdom,  n.  3648.  That  thought 
is  formed  into  speech,  and  will  into  gestures  with  man,  according  to 
this  common  influx,  n.  5862,  5990,  6192,  6211. 

278.  Of  the  influx  of  life  ivitli  man  in  particular.  That  there  is 
one  only  fountain  of  life,  from  which  all  live  both  in  heaven  and  in 
the  world,  n.  1954,  2021,  2536,  2658,  2886  to  2889,  3(01,  3484,  3742, 
6847,  6467.  That  this  life  is  from  the  Lord  alone,  illustrated  by 
various  things,  n.  2886  to  2889,  3344,  3484,  4319,  4320,  4524,  4882, 

143 


278 


ON  THE  NEW  JERUSALEM 


5986,  6325,  6468,  6469,  6470,  9276,  10,196.  That  the  Lord  is  life 
itself,  may  be  seen  in  John  i.  1,  4  ;  chap.  v.  26;  chap.  xiv.  6.  That 
life  from  the  Lord  flows  in  with  angels,  spirits,  and  men,  in  a  wonder- 
ful manner,  n.  2886  to  2889,  3337,  3338,  3484,  3742.  That  the 
Lord  flows  in  from  his  Divine  Love,  which  is  of  such  a  quality,  that 
it  wills  that  what  is  its  own  should  be  another's,  n.  3742,  4320. 
That  all  love  is  of  this  quality,  thus  Divine  Love  infinitely  more  so, 
n.  1820,  1865,  2253,  6872.  That  hence  life  appears  as  if  it  were  in 
man,  and  not  as  influent,  n.  3742,  4320.  Life  appears  as  if  it  were 
in  man,  because  the  principal  cause,  which  is  life  from  the  Lord,  and 
the  instrumental  cause,  which  is  the  recipient  form,  act  as  one  cause, 
which  is  felt  in  the  instrumental,  n.  6325.  Tliat  the  chief  of  the 
wisdom  and  intelligence  of  the  angels  consists  in  perceiving  and 
knowing  that  the  all  of  life  is  from  the  Lord,  n.  4318.  Concerning 
the  joy  of  angels  perceived  and  shown  by  their  discourse  to  me,  from 
the  consideration,  that  they  do  not  live  from  themselves,  but  from 
the  Lord,  n.  6469.  That  the  evil  are  not  willing  to  be  convinced 
that  life  is  received  by  influx,  n.  3743.  That  doubts  concerning  the 
influx  of  life  from  the  Lord  cannot  be  removed,  so  long  as  fallacies, 
ignorance,  and  a  negative  principle  prevail,  n.  6479.  That  it  is 
generally  known  in  the  church,  that  all  good  and  truth  is  from 
heaven,  that  is,  through  heaven  from  the  Lord,  and  that  all  evil  and 
false  is  from  hell ;  and  yet  the  all  of  life  has  relation  to  good  and 
truth,  and  to  evil  and  the  false,  there  being  nothing  of  life  without 
them,  n.  2893,  4151.  That  the  doctrinal  tenets  of  the  church  de- 
rived from  the  Word  teach  the  same  thing,  n.  4249.  That  never- 
theless man  does  not  believe  that  life  is  influent,  n.  4249.  That  if 
communication  and  connection  with  spirits  and  angels  were  taken 
away,  man  would  instantly  die,  n.  2887.  That  it  is  evident  from 
hence,  that  the  all  of  life  flows  in  from  the  first  esse  of  life,  because 
nothing  exists  from  itself,  but  from  things  prior  to  itself,  thus  all 
and  singular  things  exist  from  that  which  is  first ;  and  because  every 
thing  must  subsist  from  the  same  source  from  which  it  first  existed, 
subsistence  being  perpetual  existence,  n.  4523,  4524.  That  angels, 
spirits,  and  men,  were  created  to  receive  life,  thus  that  they  are  only 
forms  recipient  of  life,  n.  2021,  3001,  3318,  3344,  3484,  3742,  4151, 
5114,  5986.  That  their  forms  are  such  as  the  quality  of  their  re- 
ception, n.  2888,  3001,  3484,  5847,  5986,  6467,  6472.  That  men, 
spirits,  and  angels,  are  therefore  such  as  are  their  forms  recipient  of 
life  from  the  Lord,  n.  2888,  5847,  5986,  6467,  6472.  That  man  is 
so  created,  that  in  his  inmost  [principles],  and  in  those  which  follow 
in  order,  he  is  capable  of  receiving  the  Divine,  and  of  being  elevated 
to  the  Divine,  and  of  being  conjoined  with  the  Divine  by  the  good  of 
love  and  the  truths  of  faith,  and  on  this  account  he  lives  to  eternity, 
which  is  not  the  case  with  beasts,  n.  5114. 

That  life  from  the  Lord  flows  in  also  with  the  evil,  thus  also  with 
those  who  are  in  hell,  n.  2706,  3743,  4417,  10,196.  But  that  they 
turn  good  into  evil  and  truth  into  the  false,  and  thus  life  into  spirit- 
ual death,  for  such  as  the  man  is,  such  is  his  reception  of  life,  n. 
4319,  4320,  4417.  That  goods  and  truths  from  the  Lord  are  con- 
tinually influent  with  them,  but  that  they  either  reject,  suffocate,  or 
pervert  them,  n.  3743.    That  they  who  are  in  evils,  and  thence  in 

144: 


AND  ITS  HKAVENLY  DOCTKINE. 


279 


falses,  have  no  real  life, — and  the  quality  of  their  life,  n.  726,  4623, 
474-2,  10,284,  10,286. 

279.  Of  Order.  That  Divine  Truth  proceeding  from  the  Lord  is 
the  source  of  order,  and  Divine  Good  is  the  essential  of  order,  n. 
1728,  2258,  8700,  8988.  That  the  Lord  is  order,  since  Divine  Good 
and  Divine  Truth  are  from  the  Lord,  yea,  are  the  Lord,  in  the 
heavens  and  on  earth,  n.  1919,  2011,  5110,  570-3,  10,386,  10,619. 
That  Divine  Truths  are  the  laws  of  order,  n.  2247,  799.5.  That 
where  order  is,  the  Lord  is  present,  but  that  where  order  is  not,  the 
Lord  is  not  present,  n.  5703.  As  Divine  Truth  is  order,  and  Di- 
vine Good  the  essential  of  order,  therefore  all  and  singular  things 
in  the  universe  have  relation  to  good  and  truth,  that  they  may  be 
any  thing,  because  they  have  relation  to  order,  n.  2451,  3166,  4390, 
4409,  5232,  7256,  10,122,  10,555.  That  good,  being  the  essential 
of  order,  disposes  truths  into  order,  and  not  vice  versa,  n.  3316,  3470, 
4302,  5704,  5709,  0028,  6690.  That  the  universal  heaven,  as  to  all 
the  angelic  societies,  is  arranged  by  the  Lord  according  to  His  Di- 
A'ine  Order,  because  the  Divine  of  the  Lord  with  the  angels  consti- 
tutes heaven,  n.  3038,  7211,  9128,  9338,  10,125,  10,151,  10,157. 
That  hence  the  form  of  heaven  is  a  form  according  to  Divine  Order, 
n.  4040  to  4043,  6607  to  9877. 

That  so  far  as  man  lives  according  to  order,  thus  in  good  accord- 
ing to  Divine  Truths,  which  are  the  law^s  of  order,  so  far  is  he  a  man, 
n.  4839.  That  so  far  as  he  thus  lives,  he  appears  in  the  other  life 
as  a  perfect  and  beautiful  man,  but  so  far  as  he  does  not  thus  live, 
so  far  he  appears  as  a  monster,  n.  4839,  6605,  6026.  Hence  it  ap- 
pears that  all  things  of  order  are  collected  together  in  man,  and  that 
from  creation  he  is  Divine  Order  in  form,  n.  4219,  4220,  4223,  4523, 
4524,  5114,  5368,  6013,  6057,  6605,  6626,  9706,  10,156,  10,472. 
That  every  angel  is  in  a  human  form  in  consequence  of  being  a  re- 
cipient of  Divine  Order  from  the  Lord,  which  form  is  perfect  and 
beautiful  according  to  his  reception,  n.  322,  1880,  1881,  3633,  3804, 
4622,  4735,  4797,  4985,  5199,  5530,  6054,  9879,  10,177,  10,594. 
That  the  angelic  heaven  in  its  whole  complex  is  also  in  a  human 
form,  because  the  universal  heaven  as  to  all  its  angelic  societies,  is 
disposed  by  the  Lord  according  to  Divine  Order,  n.  '29:i6,  2998,  3624 
to  3649,  3636  to  3643,  3741  to  3745,  4625.  Hence  it  is  evident, 
that  the  Divine  Human  is  the  source  from  which  all  these  things  are 
derived,  n.  2996,  2998,  3624  to  3649,  3741  to  3745.  Hence  also  it 
follows,  that  the  Lord  is  the  only  Man,  and  that  they  are  men  who 
receive  the  Divine  from  Him,  n.  1894.  That  so  far  as  they  receive 
it,  so  far  they  are  images  of  the  Lord,  n.  8547. 

That  man  is  not  born  into  good  and  truth,  but  into  evil  and  the 
false,  thus  not  into  Dinne  Order,  but  into  what  is  contrary  to  order, 
and  on  this  account  into  mere  ignorajice,  and  that  he  ought  therefore 
iiecessarily  to  be  born  anew,  that  is  regenerated,  which  is  done  by 
Divine  Truths  from  the  Lord,  and  by  a  life  according  to  them,  to 
the  intent  that  he  may  be  inaugurated  into  order,  and  thus  become 
a  man,  n.  1047,  2307,  2308,  3518,  3812,  8480,  8550,  10,283,  10,284, 
10,286,  10,731.  That  when  the  Lord  regenerates  man.  He  disposes 
all  things  with  him  according  to  order,  that  is,  according  to  the  form 
of  heaven,  n.  5700,  6690,  9931,  10,303.  That  the  man  who  is  led 
flu  J  145 


280—283 


ON  THE  NEW  JERUSALEM 


by  the  Lord,  is  led  according  to  Divine  Order,  n.  8512.  That  the 
interiors  which  arc  of  the  mind  are  open  into  heaven,  even  to  the 
Lord,  with  the  man  who  is  in  Divine  Order,  but  shut  with  him  who 
is  not  in  Divine  Order,  n.  85L8.  That  so  far  as  man  lives  according 
to  ox-der,  so  far  he  has  intelligence  and  wisdom,  n.  2592 

That  the  Lord  governs  the  lirst  and  last  [principles]  of  order,  and 
governs  the  first  from  the  last,  and  the  last  from  the  first;  and  thus 
keeps  all  things  in  connection  and  order,  n.  3702,  B7B9,  6040,  6056, 
9828.  Of  successive  order;  and  of  the  ultimate  of  order,  in  which 
things  su(  ccs>ivi'  are  together  in  their  order,  n.  634,  3691,  4145,  5114, 
5897,  62;;!i,  6B-JG,  6465,  8603,  9216,  9217,  9828,  9886, 10,044,  10,099, 
10,329,  10,335. 

That  evils  and  falses  are  contrary  to  order,  and  tliat  still  they  are 
governed  by  the  Lord,  not  according  to  order,  but  from  order,  n. 
4889,  7877,  10,778.  That  evils  and  falses  are  governed  by  the  laws 
of  permission,  and  that  this  is  for  the  sake  of  order,  n.  7877,  8700, 
10,778.  That  what  is  contrary  to  Divine  Order  is  impossible,  as 
that  a  man  who  lives  in  evil  can  be  saved  from  mercy  alone,  as  like- 
wise that  the  evil  can  be  consociated  with  the  good  in  the  other  life, 
and  many  other  things,  n.  8700. 


OF  THE  LORD. 

280.  TiiEEE  IS  One  God,  the  Creator  and  Preserver  of  the 
universe ;  and  consequently,  the  God  of  heaven  and  of  earth. 

281.  There  are  two  things  which  constitute  tlie  life  of  hea- 
ven in  man,  tlie  good  of  love  and  the  truth  of  faith.  Man  de- 
rives this  life  from  God,  and  in  no  respect  or  degree  from  him- 
self; tlierefore  the  primary  principle  of  the  church  is,  to  ac- 
knowledge God,  to  believe  in  Him,  and  to  love  Him. 

282.  They  who  are  born  within  tlie  church  ought  to  acknow- 
ledge the  Loi-d,  both  as  to  His  Essential  Divinity  and  His 
Divine  Humanity,  to  believe  in  Him  and  love  Him  ;  because 
salvation  is  wholly  from  Him.  This  the  Lord  plainly  teaches 
in  John  :  He  thai  helievetk  on  the  Son  hath  everlasting  life  ;  and 
he  that  helievcth  not  the  Son  shall  not  see  life  ;  hut  the  wrath  of 
God  ahideth  on  him.  iii.  36.  Again  :  This  is  the  will  of  Him 
that  sent  Me,  that  every  one  which seeth  the  Son,  andhelieveth  on 
Him,  may  have  everlasting  life  /  and  I  ivill  raise  him  up  at  the 
last  day.  vi.  40.  And  again :  Jesus  said  unto  her,  I  am  the 
resurrection  and  the  life  j  he  thathelieveth  in  Me,  though  he  were 
dead,  yet  shall  he  live ;  and  whosoever  liveth  and  helieveth  in 
Me  shall  never  die.    xi.  25,  26. 

283.  They,  therefore,  who  are  within  the  churcli,  and  yet 
do  not  acknowledge  the  Lord  and  His  Divinity,  cannot  be  con- 
joined to  God,  aufl  thus  cannot  have  any  lot  witli  the  angels  in 
heaven  ;  for  no  one  can  be  conjoined  to  God  but  from  the  Lord, 

146 


AND  ITS  HEAVENLY  DOCTRINE. 


283—280 


and  in  the  Lord.  Tliat  no  one  can  be  conjoined  to  God  bnt 
from  the  Lord,  the  Lord  teaches  in  John :  JS^o  mem  halh  seen 
God  at  any  time  ;  the  only  hcgotteu  Son,  who  is  in  the  bo^o?/iqf 
the  Father,  lie  hath  declared  Him.  i.  18.  Again  :  Ye  have  nei- 
ther heard  His  voice  at  any  time,  7ior  seen  His  shape,  v.  37. 
Again,  it  is  said  in  Matthew :  No  man  Icnoweth  the  Son,  hut  the 
Fatlier  /  neither  knoweth  any  man  the  Father,  save  the  Son,  and 
he  to  whomsoever  the  Son  will  reveal  Him.  xi.  37.  And  again, 
in  John  :  /a?/i  the  way,  and  the  truth,  and  the  life:  no  man 
Cometh  unto  the  Father  hut  hy  Me.  xiv.  6.  No  one  can  be  coii- 

eined  to  God  except  in  the  Lord,  becanse  the  father  is  in 
iin,  and  they  are  one  ;  as  He  teaches  in  Jolin  :  If  ye  had 
knoion  Me,  ye  should  have  known  my  Father  also.  He  that  hath. 
seen  Me,  hath  seen  the  Father.  Bdievest  thou  not  that  I  am  in 
the  Father,  and  the  Father  in  Me?  xiv.  7 — 11.  And  again: 
/  and  my  Father  are  one.  That  ye  may  know  and  helieve  that 
the  Father  is  in  Me,  and  I  in  Him.    x.  30,  38. 

2Si.  Since,  therefore,  the  Father  is  in  tlie  Lord,  and  the 
Lord  and  the  Father  are  One  ;  and  since  the  Lord  must  be  be 
lieved  in,  and  he  who  believes  in  Ilm  is  declared  to  have  eternal 
life  ;  it  plainly  follows  that  the  Lord  is  God.  And  that  the 
Lord  is  God,  the  Word  also  teaches ;  as  in  John  :  In  the  hegin- 
ning  icas  the  ^YoED,  and  the  Word  icas  loith  God,  and  theVfoKO 
WAS  God.  All  things  were  made  by  Him  /  and  xoithout  Him  was 
not  anything  made  that  was  made.  And  the  Word  was  made 
FLESH  and  dtoelt  among  us  ;  and  we  heheld  His  glory,  the  glory 
as  of  the  only  hegotten  of  the  Father,  i.  1,  3.  li.  And  in  Isaiah  : 
For  unto  us  a  child  is  horn,  unto  us  a  Son  is  given  •  and  the  go- 
vernment shall  he  u^wn  His  shoulder  i  and  His  name  shall  he 
called  Wonderful,  Counsellor,  the  Mighty  God,  the  everlasting 
Father,  the  Prince  of  Peace,  ix.  6.  Again  :  Bdiold,  a  virgin 
shall  conceive  and  hear  a  Son,  and  shall  call  His  name  Imman- 
uel;  which  hting  interpreted  is,  God  with  us.  vii.  1-1 ;  Matt.  i. 
23.  And  in  Jeremiah  :  Behold,  the  days  come,  saith  Jehovah, 
that  I  ivill  raise  utito  David  a  righteous  hranch,  and  a  King 
shall  reign  and  prosper  ,•  and  this  is  His  nam^  whereby  He  shall 
he  called,  Jehovah  our  Uighteousness.  xxiii.  5,  6  ;  xxxiii.  15, 
16. 

285.  All  who  are  really  members  of  the  church,  and  en- 
lightened by  the  light  of  heaven,  see  the  Divinitj'  in  the  Lord; 
but  the\'  who  are  not  thus  enlightened  can  see  in  Him  nothing 
but  the  Humanity  ;  while  at  the  same  time  the  Divinitj'  and  the 
Humanity  are  so  united  in  Him,  that  they  form  a  one.  The 
Lord  teaches  this  in  John,  where  He  says:  Father,  all  mine 
ure  thine,  and  thine  arc  mine.    xvii.  10. 

286.  That  the  Lord  was  conceived  by  Jehovah  the  Father,  and 
thus  is  God  by  virtue  of  such  conception,  is  a  truth  well  known 
in  the  church  ;  also  that  He  rose  again  with  His  whole  hodv,  for 

id 


287—291 


ON  THE  NEW  JERUSALEM 


He  left  notliing  of  it  in  the  sepulchre.  In  tlic  belief  of  tl.is  also 
He  afterwards  contirmed  His  disciples,  wlieii  He  said  to  them, 
£eJiold  7IUJ  hands  and  iny feet,  that  itis  I  myself j  handle  me,  and 
see  j  for  a  spirit  hatli  not  flesh  andhones,  asyesee  me  have.  Luke 
xxiv.  39.  Aiid  although  He  was  a  man  as  to  flesh  and  bone, 
still  He  entered  through  the  doors  when  they  were  shut;  and 
after  He  had  manifested  Himself  to  the  disciples,  He  became 
invisible.  John  xx.  19,  26 ;  Luke  xxiv.  31.  With  every  mere 
man  the  case  is  otherwise  ;  fordie  rises  again  as  to  his  spirit 
alone,  an{l  not  as  to  his  body.  When,  therefore,  the  Loi-d 
said  of  Himself  that  He  was  not  as  a  spirit.  He  plainly  declared 
that  He  was  not  as  another  man.  Hence  it  is  evident  that  the 
Humanity  of  the  Lord  is  Divine. 

287.  Every  one  derives  the  esse  of  his  life,  which  is  called 
his  soul,  from  his  father;  the  body  is  the  existere  of  life  thence 
proceeding:  hence  the  body  is  the  efligy,  or  form,  of  its  soul ; 
and  the  soul,  through  the  medium  of  the  body,  exercises  at 
pleasure  the  various  activities  of  its  life.  Hence  it  is  that  men 
are  born  in  the  likeness  of  their  parents,  and  that  families  are 
so  readily  distinguished  from  each  other.  Fi'ora  this  circum- 
stance it  may  be  seen  of  what  quality  the  Body  or  Humanity  of 
the  Lord  was  ;  namely,  that  it  was  as  the  Divinity  Itself,  which 
was  the  esse  of  His  life,  or  the  soul  from  the  Father;  on  which 
account  He  said  :  He  that  hath  seen  Me,  hath  seen  the  Father. 
John  xiv.  9. 

288.  That  the  Divinity  and  the  Humanity  of  the  Lord  con- 
stitute One  Person,  is  in  agreement  with  the  faith  received 
throughout  the  whole  Christian  world  ;  which,  in  eifect,  is 
this  :  that  "  Although  Christ  is  God  and  Man,  still  He  is  not 
two,  but  one  Christ ; — one  altogether,  by  unity  of  person.  For 
as  the  reasonable  soul  and  flesh  are  one  man,  so  God  and  Man 
are  one  Christ."    These  are  the  words  of  the  Athanasian  Creed. 

289.  They  who  entertain  respecting  the  Divinity  an  idea  of 
three  persons,  cannot  at  the  same  time  have  an  idea  of  one  God  ; 
for  if  they  e\'en  say  that  there  is  but  one  God,  still  they  think 
of  three.  They,  however,  who  entertain  the  idea  of  three 
essentials,  or  principles,  existing  in  one  person,  can  in  reality 
both  p]-(ifess  their  belief  in  one  God,  and  think  in  agreement 
with  such  profession. 

290.  The  idea  of  three  essentials  existing  in  one  person 
18  attained,  when  the  Father  is  thought  of  as  being  in  the  Lord, 
and  the  Holy  Spirit  as  proceeding  from  Him.  Tnere  is  then 
perceived  to  be  a  TRiNrry  in  the  Lord  ;  namely,  the  Divinity 
Itself,  Avhich  is  the  Father  ;  the  Divine  Humanity,  which  is  the 
Son  ;  and  the  Divine  Proceeding,  which  is  the  Holy  Spirit. 

291.  Since  the  whole  Divinity  is  in  the  Lord,  to  Him  be- 


The  Father  loveth  the  Son,  and  hath  given  all  things  into  His 


This  He  teaches  in  John  : 


148 


AND  ITS  HEAVENLY  DOCTRINE. 


292-291 


hand.  iii.  35.  Again  :  As  thou  hast  give?i  Him  power  over  all 
flesh,  xvii.  2.  And  in  Matthew:  All  things  are  delivered  unto 
vie  of  my  Father,  xi.  27.  Again  :  All  power  is  given  unto  me  in 
heaven  and  in  earth,   xxviii.  IS.    This  power  is  Divinity. 

292.  They  who  make  the  Humanity  of  the  Lord  like  that  of 
another  man,  do  not  think  of  His  conception  irom  tlie  Divinity 
Itself :  nor  do  they  consider  that  the  body  of  every  one  is  the 
effigy  of  the  soul.  Is  either  do  such  persons  reflect  on  the  Lord's 
resurrection  with  His  whole  body  ;  nor  on  His  transfiguration, 
when  His  face  shone  as  the  sun.  Nor  do  they  think  respecting 
those  things  which  the  Lord  said  of  faith  in  Him,  of  His  one- 
ness with  the  Father,  His  glorification,  and  His  power  over 
heaven  and  earth  ;  all  which  involve  Divine  attributes,  and  were 
mentioned  in  relation  to  His  Humanity.  Neither  do  they  re- 
member that  the  Lord  is  omnipresent  even  as  to  His  Humanity 
(Matt,  xxviii.  20) ;  although  the  belief  of  His  omnipresence  in 
the  holy  supper  is  founded  on  this  fact ;  and  onuiij>resence  is  a 
Divine  attribute.  Yea,  it  is  probably  the  case  that  they  do  not 
think  that  the  Divine  Principle,  called  the  Holy  Spirit,  pro- 
ceeds from  the  Lord's  Humanity;  when,  nevertlukbs.  it  does 
proceed  from  His  Glorified  Humanity  ;  for  it  is  said,  The  holy 
Spirit  was  not  yet,  because  Jesus  was  not  yet  glorified.  John 
vii.  39. 

293.  The  Lord  came  into  the  world  that  He  might  effect  the 
salvation  of  the  human  race,  which  must  otherwise  have  pe- 
rished in  eternal  death.  This  salvation  the  Lord  efiected  by 
the  subjugation  of  the  hells,  which  infested  every  man  coming 
into  the  world,  and  going  out  of  the  world  :  and,  at  the  same 
time,  by  the  gloritication  of  His  Humanity  :  for  thus  He  can 
keep  the  hells  in  subjection  to  eternity.  The  subjugation  of 
the  hells,  and  the  gloritication  of  the  Lord's  Humanity  at  the 
same  time,  were  efiected  by  means  of  temptations  admitted  into 
the  Humanity  which  He  derived  from  the  mother,  and  by 
continual  victories  in  those  conflicts.  His  passion  on  the  cross 
was  the  last  of  those  temjJtations,  and  the  completion  of  those 
victories. 

294.  That  the  Lord  subjugated  the  hells.  He  Himself  teaches 
in  John,  where,  in  the  immediate  i)rospect  of  the  passion 
of  the  cross.  He  says:  Now  is  the  judgment  of  this  world  ; 
now  shall  the  prince  of  this  world  he  cast  out.  xii.  3L  Again  : 
Be  of  good  cheer  /  I  have  overcome  the  world,  xvi.  33.  And  in 
Isaiah  :  Who  is  this  that  cometh  from  Edom,  travelling  in  the 
greatness  of  his  strength?  I  that  speak  in  riyhtiouisness, 
mighty  to  save.  Mine  own  armhrought  salvutlvn  to  im:.  So 
He  was  their  Saviour Ax\\\.  1 — 8.  That  the  Lord  gloi  ififd  His 
Humanity,  and  that  the  passion  of  the  cross  was  the  last  temp- 
tation, accomj)anied  by  complete  victoiy,  through  which  the 
gloriflcation  was  eflfected,  He  teaches  in  John  :  Ihercforc,  when 

149 


295—298 


ON  THE  NP:W  JEKU  SALEM 


]ie  (Judas)  was  gone  out,  Jesus  said.  Now  is  the  Son  of  Man 
glorified,  and  God  is  glorified  in  Him.  If  Godhe  glorified  in 
Him,  God  shall  also  glorify  Him  in  Himself,  and  shall 
straightway  glorify  IJim.  xiii.  31,  32.  Again:  Father,  the 
hour  is  come,  glorify  thy  Son,  that  thy  Son  also  may  glorify 
thee.  xvii.  1,  5.  And  again  :  Nowis  my  soul  troubled,  ^  Father., 
glorify  thy  name.  J'hen  came  there  a  voice  from,  heaven,  say- 
ing, I  have  hath  glorified  it,  and  will  glorify  it  again,  xii.  27, 
28.  And  in  Luke:  Ought  net  Christ  to  have  sufered  these 
ihitigs,  and  to  enter  into  His  glory  f  xiv.  26.  These  words  were 
spoken  in  relation  to  tlie  Lord's  passion  :  to  be  glorilied,  is  to 
be  made  Divine.  Hence  it  is  evident,  that  unless  the  Loid 
liad  come  into  the  world,  and  been  made  man,  and  in  this 
manner  delivered  from  hell  all  who  believe  in  Him  and  love 
Him,  no  mortal  could  have  been  saved;  and  this  is  what 
is  meant  when  it  is  said,  that  without  the  Lord  there  is  no 
ealvatioii. 

295.  When  the  Lord  had  fully  glorified  His  Humanity, 
He  then  put  off  the  humanity  derived  from  the  mother,  and 
put  on  a  humanity  derived  from  the  Father,  which  is  the  Di- 
vine Humanity ;  wherefore.  He  was  then  no  longer  the  son  of 
Mary. 

296.  The  grand  and  primary  principle  of  the  church  is, 
to  know  and  acknowledge  its  God;  for  without  this  knowledge 
and  acknowledgment  there  can  be  no  conjunction  with  Him; 
thus,  there  can  be  none  in  the  church  without  the  acknowledg- 
ment of  the  Lord.  This  the  Lord  teaches  in  John  :  He  that 
helieveth  on  the  Son  haih  evei'lasting  life  and  he  thathelieveth. 
not  on  the  Son  shall  not  see  life,  hut  the  wrath  of  God  ahideth 
un  him.  iii.  36.  And  in  another  place  :  For  if  ye  believe  not 
thai  I  am  He,  ye  shall  dAe  in  your  sins.  viii.  24. 

297.  That  there  is  in  the  Lord  a  threefold  principle,  namely, 
the  Divinity  Itself,  the  Divine  Humanity,  and  the  Divine  Pro- 
ceeding, is  an  arcanum  from  heaven,  and  is  revealed  for  the 
benefit  of  those  who  shall  have  a  place  in  the  Holy  Jerusalem, 


FROM  THE  ARCANA  CCELESTIA. 

298.  That  the  Divinity  luas  in  the  Lord  from  His  very  concep' 
tioii.  That  the  Lord  had  a  Divinity  from  the  Father,  n.  4641, 4963, 
5041,  5157,  6716,  10,125.  That  the  Lord  alone  had  a  Divine  seed, 
n.  1438.  That  Ilis  soul  was  Jehovah,  n.  1999,2004,2005,2018, 
2025.  That  thus  the  inmost  of  the  Lord  was  the  Divinity,  tha 
coverinp^  of  which  was  from  the  mothei",  n.  5041.  That  the  Divinity 
was  the  I>ord's  esse  of  life  from  which  a  human  afterwards  went 
forth,  and  became  an  existere  from  that  esse,  n.  3194,  3210,  10,270, 
10,372. 
150 


AND  ITS  IIKAVKXr.Y  DOCTKINIC. 


299—302 


299.  That  the  Divinidj  of  ilie  Lord  is  to  he  acknowledged.  That 
within  the  ciuurh  where  the  Word  is,  and  where  the  I.cSrci  is  there- 
by i<nown,  the  Divinity  of  the  J.ord  oiii^iit  not  to  be  denied,  nor  the 
holy  proceeding  from  Him,  n.  lioo!).  Tliat  tiiey  within  the  ehnreh 
wlio  do  not  aeknowledge  the  Loril,  have  no  i-oiijinn-liou  with  the 
Divine,  which  is  not  the  case  with  tlmse  who  are  ont  of  the  ehurcli, 
n.  10,"J0o.  That  it  is  an  essential  of  the  i-liiii'ch  to  arknowledge  tlie 
Divinity  of  tlie  I.oi-d,  and  His  unition  willi  the  Father,  n.  1U,US3, 
10,112,' 10,370,  10,7-_'S,  1U,7:JU,  1U,S1(),  1U,S17,  10, SIS,  10,S-J0. 

oOO.  That  the  Lord  glorified  His  liuman  in  the  world.  That  the 
gh)ritication  of  the  Lord  is  largely  treateil  of  in  the  Word,  n.  10,S"J8; 
in  the  internal  sense  thronghout,  n.  '1'1V.\  'l^rl'-),  o'J4').  That  the 
I.onl  gloritied  His  human,  but  not  His  Divine,  as  this  was  gloi'iHed 
in  itself,  n.  10,0o7.  That  the  Lord  came  into  the  world  to  glorifv 
]Iis  hnman,  n.  3()37,  4-JSr),  !)315.  That  the  Lord  gloriHed  liis  hu- 
man by  mi-ans  of  the  Divine  which  was  in  Him  IVom  conception,  n. 
47'_*7.  That  the  idea  of  the  regeneration  of  man  may  give  an  idea 
of  the  gloritication  of  the  Lortl's  liiiman,  since  the  Lortl  regenerates 
mun  in  the  same  manner  as  He  gloritietl  His  human,  n.  oU4o,  3188, 
3212,  32!IG,  3490,  4402,  5088.  Some  of  the  arcana  respecting  the 
glorification  of  the  Lord's  human,  n.  10,057.  That  the  J^ord  saved 
the  Iniman  race  by  glorilying  His  human,  n.  1070,  4180.  Cuncern- 
.ng  the  Lortl's  slate  of  glorification  and  humiliation,  n.  1785,  1909, 
2159,  0800.  That  glorification,  when  preilicateil  of  the  liord,  is  the 
unition  of  His  human  with  the  Divine,  and  that  to  glorify  is  to  make 
Divine,  n.  1003,  10,053,  10,828. 

301.  That  the  Lord  from  His  human  sidijugatcd  tlie  hells  when  He 
was  in  the  world.  That  the  LonI,  when  lie  was  in  the  world,  sub- 
jugated all  the  liells,  and  that  He  then  reduceil  all  things  to  order 
Ixith  in  the  heavens  and  in  the  liells,  n.  4075,  42SG,  9937."  Tliat  the 
Tiord  then  delivered  the  spiritual  world  from  the  antediluvians,  n. 
1200.  What  (jualitv  thev  were  of,  n.  310,  311,  .500,  502,  503,  570, 
581,607,  000,  805,  808,  1034,  1120,  1205  to  1272.  That  by  the 
subjugation  of  the  hells,  and  the  glorification  of  His  human  at  the 
sanie  time,  the  I,ord  saved  mankind,  n.  4180,  10,019,  10,152,  10,655, 
10,659,  10,828. 

302.  That  the  glorification  of  the  Lord^s  human,  and  the  subjuga- 
tion of  the  hells,  were  effected  by  temptations.  That  the  Lord  en- 
dured temptations  infinitely  more  grievous  than  were  ever  endured 
bv  man,  n.  1603,  1008,  l'787,  2776,  2780,  279.5,  2810,  4295,  9528. 
'fhat  the  Lord  fought  therein  from  His  Divine  J^ove  t.'>warils  the 
hnman  race,  n.  1090,  1691,  1812,  1813,  1820.  That  the  Lord's  love 
was  the  salvation  of  the  hmnan  race,  n.  1820.  That  the  hells  fought 
against  the  love  of  the  Lord,  n.  1820.  'Jliat  the  I-ord  alone,  from 
His  (\vn  proper  power,  fought  ao-ainst  the  l)ells,  and  overcame 
them,  n.  1092,  1813,  2810,  4295,  8273,  9937.  That  hereby  the  Lord 
alone  became  justice  and  merit,  n.  1813,  2025,  2026,  2027,  9715, 
9809,  10,019.  That  the  last  temptation  of  the  Lord  was  in  the 
irarden  of  Gethsemane  and  upon  the  cross,  at  which  time  He  gaintMl 
a  complete  victory,  by  which  He  s  ibjugated  the  hells,  and  at  the 
K.ame  time  glorified  "His  human,  n.  2270,  2S03,  2S]:J,  2sl4,  l(»,(i55, 
10,659,  10,829.    That  the  Lord  could  not  be  templed  as  to  tlie  Li- 

151 


302— 30i 


ON  THE  NEW  JERUSALEM 


vine  itself,  n.  2795,  2803,  2813,  2814.  That  therefore  He  assumod 
an  infirm  liuman  from  the  mother,  into  which  He  admitted  tempta- 
tions, n.  1414,  1444,  1578,  5041,  5157,  7198,  9315.  That  by  means 
of  temptations  and  victories  He  expelled  all  that  was  hereditary 
from  the  mother,  and  put  off  the  human  which  He  had  from  her, 
till  at  length  He  was  no  longer  her  son,  n.  2159,  2574,  2649,  8086, 
10,829.  That  Jehovah,  who  was  in  Him,  appeared  in  temptations 
AS  absent,  and  this  so  far  as  He  was  in  the  human  from  the  mother, 
n.  1815.  That  this  state  was  the  Lord's  state  of  humiliation,  n.  1785, 
1999,  2159,  6866.  That  the  Lord  by  means  of  temptations  and 
victories  disposed  all  things  in  the  heavens  into  order,  n.  4287,  9897, 
9528,  9937.  That  by  the  same  means  He  united  His  human  with 
His  Divine,  that  is,  He  glorified  His  human,  n.  1725,  1729,  1738, 
1737,  3318,  3881,  3882,  4286,  4287,  9397,  9528,  9937. 

303.  That  the  Lordi's  human^  when  He  ivas  in  the  vjorld,  was  Di- 
vine Truth.  That  the  Lord,  when  He  was  in  the  world,  made  His 
human  Divine  Truth  from  the  Divine  Good  which  was  in  Him,  n. 
2803,  3194,  3195,  8210,  6716,  6864,  7014,  7499,  8127,  8724,  9199. 
That  the  Lord  thus  disposed  all  things  in  Himself  into  a  heavenly 
form,  which  is  according  to  Divine  Truth,  n.  1928,  3688.  Conse- 
quently, that  heaven  was  then  in  the  Lord,  and  the  Lord  was  as 
heaven,  n.  911,  1900,  1982,  3624  to  3631,  3684,  3884,  4041,  4279, 
4528,  4524,  4525,  6013,  6057,  6690,  9279,  9632,  9931, 10,303.  That 
the  Lord  spake  from  Divine  Truth  itself,  n.  8127.  That  therefore 
the  Lord  spake  in  the  Word  by  correspondences,  n.  3131,  3472  to 
3485,  8615, 10, 687.  That  hence  the  Lord  is  the  Word,  and  is  called 
the  Word,  which  is  Divine  Truth,  n.  2533,  2818,  2859,  2894,  3393, 
3712.  That  in  the  Word  the  Son  of  Man  signifies  Divine  Truth, 
and  the  Father  Divine  Good,  n.  2803,  3704,  7409,  8724,  9194.  That 
because  the  Lord  was  Divine  Truth,  He  was  Divine  Wisdom,  n.  2500, 
2527.  That  the  Lord  alone  had  perception  and  thought  from  Him- 
self, above  all  angelic  perception  and  thought,  n.  1904,  1914,  1915. 
That  the  Divine  Truth  could  be  tempted,  but  not  the  Divine  Good, 
n.  2814. 

304.  That  the  Lord  united  Divine  Truth  with  Divine  Good,  thus 
His  Human  with  the  Divine  itself.  That  the  Lord  was  instructed 
as  another  man,  n.  1457,  1461,  2523,  3080.  That  the  Lord  succes- 
sively advanced  to  union  with  the  Father,  n.  1864,  2033,  2632,  3141, 
4585,  7014,  10,076.  That  so  far  as  the  Lord  was  united  with  the 
Father,  so  far  He  spake  as  with  Himself;  but  that  at  other  times 
He  spake  with  the  Father  as  with  another  [person],  n.  1745,  1999, 
7058.  That  the  liOrd  united  His  human  with  the  Divine  from  His 
own  proper  power,  n.  1666,  1749,  1753,  1813,  1921,  2025,  2026, 
2523,  8141,  5005,  5045,  6716.  That  the  Lord  united  the  Divine 
Truth,  which  was  Himself,  with  the  Divine  Good  which  was  in  Him- 
.^elf,  n.  10,047,  10,052,  10,076.  That  the  unition  was  reciprocal,  n. 
2004,  10,067.  That  the  Lord,  when  He  went  out  of  the  world, 
made  His  human  Divine  Good,  n.  8194,  3210,  0864,  7499,  8724, 
9199,  10,076.  Tliat  thus  He  came  forth  from  the  Father,  and  re- 
turned to  the  Father,  n.  3194,  8210.  That  thus  He  became  one 
with  the  Father,  n.  2751,  8704,  4766.  That  the  Lord,  in  His  unition 
with  the  Divine  i  .self  which  was  in  Him,  regarded  the  conjunction 

152 


AST)  rrS  HEAVENLY  DOCTKENE. 


305 


of  Himself  with  the  human  race,  n.  2034.  That  since  the  unition, 
Divine  Truth  proceeds  from  the  Lord,  n.  3704,  371-2.  3!)69,  4577, 
6704,  7499,  8127,  8241,  9199,  9398.  In  what  manner  Divine  Truth 
proceeds  from  the  Lord,  illustrated,  n.  7270,  9407. 

That  unless  the  Divine  had  been  in  the  Lord's  human  from  con- 
ception, the  human  could  not  have  been  united  with  the  Divine  it- 
self, on  account  of  the  ardor  of  the  infinite  love  in  which  the  Divine 
itself  is,  n.  6849.  That  for  this  reason  no  angel  can  ever  be  united 
with  the  Divine  itself  except  at  a  distance,  and  by  means  of  a  veil 
or  covering ;  for  otherwise  he  would  be  consumed,  n.  6849.  That 
the  Divine  Love  is  of  such  a  quality,  n.  8644.  Hence  it  may  appear 
that  the  human  of  the  Lord  was  not  like  the  human  of  another  man, 
n.  10,125,  10,826.  That  His  union  with  the  Father,  from  whom  He 
had  His  soul,  was  not  like  a  union  between  two,  but  like  that  be- 
tween soul  and  body,  n.  3737,  10,824.  That  the  union  subsisting 
between  the  Lord's  human  and  the  Divine  is  properly  union,  but 
that  subsisting  between  man  and  the  Divine  is  more  properly  called 
conjunction,  n.  2021. 

305.  That  thus  the  Lord  made  His  human  Divine.  That  the  hu- 
man of  the  Lord  is  Divine,  because  it  was  derived  from  the  esse  of 
'.he  Father,  which  was  the  Lord's  soul, — illustrated  by  children  par 
taking  of  their  father's  likeness,  n.  10,270,  10,372,  10,823.  And  be- 
cause  it  was  derived  from  the  Divine  Love  which  w  as  in  Him,  n. 
6872.  That  every  man  is  such  as  his  love  is,  and  that  he  is  his  own 
love,  n.  6872,  10,177,  10,284.  That  the  Lord  was  Divine  Love,  n. 
2077,  2253.  That  the  Lord  made  all  His  human,  both  internal  and 
external,  Diviae,  n.  1603,  1815,  1902,  1926,  2093,  2803.  That  there- 
fore He  rose  again  as  to  the  whole  body,  differently  from  anv  man, 
n.  1729,  2083,  5078,  10,825.  That  the  "'Lord's  human  is  Divine,  is 
acknowledged  bj'  the  omnipresence  of  His  human  in  the  sacred  sup- 
per, n.  2343,  2359.  And  that  it  is  evident  from  His  transformation 
before  the  three  disciples,  n.  3212.  And  likewise  from  the  Word, 
n.  10,154.  And  that  He  is  there  called  Jehovah,  n.  1603,  1736,  1815, 
1902,  2921,  3035,  5110,  6303,  6281,  8864,  9194,  9315.  That  ni  the 
literal  sense  of  the  "Word  there  is  a  distinction  made  between  the 
Father  and  the  Son,  or  Jehovah  and  the  Lord,  but  not  in  the  inter- 
nal sense,  in  which  the  angels  are,  n.  3035.  That  the  Christian 
■world  does  not  acknowledge  the  human  of  the  Lord  to  be  Divine, 
in  consequence  of  a  decree  passed  by  a  council  in  favor  of  the  Pope, 
that  he  might  be  acknowledged  as  the  Lord's  vicar  ; — proved  from 
conversation  with  them  in  another  life,  n.  4738. 

That  the  Divine  human  from  eternity  was  the  Divine  Truth  in 
heaven,  thus  the  Divine  existere,  which  was  afterwards  made  in  the 
Lord  the  Divine  esse,  from  which  the  Divine  existere  in  heaven  [pn 
ceeded],  n.  3061,  6280,  6880,  10,579.  The  previous  state  of  heave» 
described,  n.  6371,  6372,  6373.  That  the  Divine  was  not  percep 
tible,  and  therefore  not  capable  of  being  received,  until  it  passed 
through  heaven,  n.  6982,  6996,  7004.  That  the  Lord  from  eternity, 
was  the  Divine  Truth  in  heaven,  n.  2803,  3195,  3704.  That  this  'is 
the  Son  of  God  born  from  eternity,  n.  2628,  2798. 

That  in  heaven  no  other  Divine  is  perceived  but  the  Divine  H>.- 
man,  n.  6475,  9303,  9267,  10,067.    That  the  most  ancient  people 

153 


305—307 


ox  THE  NKW  JERUSALEM 


could  not  worship  the  iLiinite  esse,  but  the  infinite  existore,  which 
is  the  Divine  Human,  n.  4687,  5321.  That  the  ancients  acknow- 
ledged the  Divinity,  because  it  appeared  in  a  human  form,  and  that 
this  was  the  Divine  Human,  n.  5110,  5663,  6846,  10,737.  That  the 
inhabitants  of  all  the  earths  adore  the  Divinity  under  a  human  form, 
and  that  they  rejoice  when  they  hear  that  God  actually  became  a 
man,  n.  6700,  8541  to  8547,  9361,  10,736,  10,737,  10,738.  See  also 
the  little  work  On  the  Earths  in  our  Solar  System,  and  in  the 
Starry  Heaven.  That  God  cannot  be  thought  of  but  in  a  human 
form,  and  that  what  is  incomprehensible  can  be  the  object  of  no 
idea,  n.  9359,  9972.  That  man  can  worship  what  he  has  some  idea 
of,  but  not  what  he  has  no  idea  of,  n.  4733,  5110,  5633,  7211,  9267, 
10,667.  That  therefore  the  Divinit}^  is  worshiped  under  a  human 
form  by  most  nations  in  the  globe,  and  that  this  is  through  an  influx 
from  heaven,  n.  10,159.  That  all  who  are  in  good  as  to  life,  wlien 
they  think  of  the  Lord,  think  of  a  Divine  Human,  but  not  of  the  hu- 
man separated  from  the  Divine,  n.  2326,  4724,  4731,4766,  8878,  9193, 
9198.  That  they  in  the  church  at  this  day  who  are  in  evil  as  to  life, 
and  they  who  are  in  faith  separate  from  charity,  think  of  the  human 
of  the  Lord  without  the  Divine,  and  do  not  comprehend  what  the 
Divine  Human  is,  the  causes  thereof,  n.  3212,  3241,4689,  4692,  4724 
4731,  5321,  6372,  8878,  9193,  9198. 

306.  That  there  is  a  Trinity  in  the  Lord.  That  Christians  were 
examined  in  the  other  life  concerning  the  idea  they  entertained  of 
one  God,  and  it  was  found  that  they  entertained  an  idea  of  three 
Gods,  n.  2329,  5250,  10,736,  10,737,  10,738,  10,821.  That  a  Divine 
Trinity  may  be  conceived  in  one  person,  and  thus  one  God,  but  not 
in  three  persons,  n.  10,738,  10,821,  10,824.  That  the  trinity  in  one 
person,  that  is,  in  the  Lord,  is  the  Divine  itself,  which  is  called  the 
Father,  the  Divine  Human,  which  is  called  the  Son,  and  the  Divine 
proceeding,  which  is  called  the  Holy  Spirit;  and  that  thus  the  trinity 
is  one,  n.  2149,  2150,  2288,  2321,  2329,  2447,  3704,  6993,  7182, 
10,738,10,822,  10,S23.  That  a  Divine  Trinity  in  the  Lord  is  ac- 
knowledged in  heaven,  n.  14,  15,  1729,  2005,  5256,  9303.  That  the 
].ord  is  one  with  the  Father,  thus  He  is  the  Divine  itself,  and  the 
Divine  Human,  n.  1729,  2004,  2005,  2018,  2025,  2751,  3704,  3736, 
4706.  That  His  Divine  proceeding  is  also  His  Divine  in  heaven, 
which  is  called  the  Holy  Spirit,  n.  3969,  4673,  6788,  6993,  7499, 
8127,  8302,  9199,  9228,  9229,  9270,  9407,  9818,  9820, 10,330.  That 
therefore  the  Lord  is  the  alone  and  only  God,  n.  1607,  2149,  2156, 
2:!-_'!),  2147,  2751,  8194,  3704,  3712,3939,4577,4687,5321,6280, 
r..r.  1,  t;si;i,  6993,  7014,  7091,  7182,  7209,  8241,  8724,  8763,  8864, 
bsO."),  !)i:)-l,  9303. 

H07.  Of  the  Lord  in  heaven.  That  the  Lord  appears  in  heaven 
both  as  a  sun  and  a  moon  ;  as  a  sun,  to  those  who  are  in  the  celestial 
kingdom,  and  as  a  moon,  to  those  who  are  in  the  spiritual  kingdom, 
n.  1053,  1521,  1529,  1530,  1531,  3636,  3643,  4321,  5097,7078,7083, 
7173,  7270,  8812,  10,809.  That  the  light  which  proceeds  from  the 
Lord  as  a  sun  is  Divine  Truth,  from  which  the  angels  derive  all 
their  wisdom  and  intelligence,  n.  1053,  1521  to  1533,  2776,  3138, 
8195,  3222,  3223,  3225,  3399,  3341,  3636,  3643,  3993,  4180,  4302, 
4415,  5400,  9399,  9407,  9548,  9571,  9084.    And  that  the  heat  vvhi<'b 


AND  ITS  IIEAVKNLY  DOCTRINE. 


307,  30S 


proceeds  from  the  Lord  as  a  sun,  is  Divine  Good,  from  which  the 
;uigels  derive  their  love,  n.  3338,  3630,  3G-43,  5215.  That  the  Lord's 
Essentiiil  Divine  is  far  above  His  Divine  in  heaven,  n.  7270,  87(30. 
That  Divine  Truth  is  not  in  the  Lord,  but  proceeds  from  the  Lord, 
as  light  is  not  in  the  sun,  but  proceeds  from  the  sun,  n.  3960.  That 
esse  is  in  the  Lord,  and  existere  from  the  Lord,  n.  3938.  That  the 
Lord  is  the  conmion  centre  to  which  all  the  angels  in  heaven  turn, 
n.  3633,  9828,  10,130,  10,189.  That  nevertheless  the  angels  do  not 
turn  to  the  Lord,  but  the  Lord  turns  them  to  Him,  n.  10,189:  be- 
cause the  angels  are  not  present  with  the  Lord,  but  the  Lord  is  pre- 
sent with  the  angels,  n.  9-tl5.  That  the  Lord's  presence  with  the 
angels  is  according  to  their  reception  of  the  good  of  love  and  charilv 
from  Him,  n.  904,  4198,  4206,  4211,  4320,  6280,  6832,  7042,  8819, 
9680,  9682,  9683,  10,106,  10,811.  That  the  Lord  is  present  with 
all  in  heaven,  and  all  in  hell,  n.  2766.  That  the  Lord  from  His  Di- 
vine Love  wishes  to  draw  all  men  to  Himself  into  heaven,  n.  6645. 
That  the  L(;rd  is  in  a  continual  endeavor  at  conjunction  with  man, 
but  that  His  influx  and  conjunction  are  impeded  by  the  loves  of 
man's  proprium,  n,  2041,  2053,  2411,  5696. 

That  the  Divine  Human  of  the  Lord  flows  into  heaven,  and  con- 
stitutes heaven,  and  that  there  is  no  conjunction  with  the  Divine  in 
heaven,  but  with  the  DiviiTte  Human,  n.  3038,  4211,  4724,  5633. 
And  that  the  Divine  Human  flows  in  with  men  out  of  heaven  and 
through  heaven,  n.  1925.  That  the  Lord  is  the  all  of  heaven,  and 
the  life  of  heaven,  n.  7211,  9128.  That  the  Lord  dwells  with  the 
angels  in  what  is  His  own,  n.  9338,  10,12.5,  10,151,  10,157.  Hence 
they  who  are  in  heaven  are  in  the  Lord,  n.  3637,  3638.  That  hea- 
ven corresponds  to  the  Divine  Human  of  the  Lord,  and  that  man, 
as  to  all  and  singular  things,  corresponds  to  heaven,  whence  heaven 
collectivelv  is  as  one  man,  and  is  therefore  called  the  Ouand  Man, 
n.  2948,  2996,  3624  to  3629,  3636  to  3643,  3741  to  3745,  .625.  That 
the  Lord  is  the  only  man,  and  that  they  only  are  men  wlio  receive 
the  Divine  from  Him,  n.  1894.  That  so  far  as  they  receive  the  Di- 
vine, so  far  the}'  become  images  of  the  Lcn-d,  n.  8547.  Tiiat  the 
angels  are  forms  of  love  and  charity  in  a  human  form,  and  that  this 
is  from  the  Lord,  n.  3804,  4735,  4797,  4985,  5199,  5530,  9879, 
10,177. 

308.  That  all  good  and  truth  are  from  the  Lord.  That  the  Lord 
is  good  itself  and  truth  itself,  n.  2011,  5110,  10,336,  10,619.  That 
all  good  and  truth,  consequently  all  peace,  innocence,  love,  charity, 
and  faitli,  are  from  the  Lord,  n.  1614,  2016,  2751,  2882,  2883,  289*1, 
2892,  2904.  And  that  all  wisdom  and  intelligence  are  from  }Iim, 
n.  109,  112, 121,  124.  That  nothing  but  good  comes  from  the  Lord, 
but  that  the  wicked  turn  the  o^ood  which  is  from  the  Lord  into  evil, 
n.  7643,  7679,  7710,  8632.  that  the  angels  know  that  all  gftod  and 
truth  are  from  the  Lord,  but  that  the  wicked  are  not  willing  to  know 
this,  n.  6193,  9128.  That  angels  at  the  presence  of  the  Lord,  are 
more  in  good,  but  infernals,  at  the  presence  of  the  Lord,  are  more 
in  evil,  n.  7989.  That  the  wicked  cast  themselves  into  hell  at  the 
mere  presence  of  the  Lord,  n.  8137,  8266.  That  the  Lord  judges 
all  from  good,  n.  2335.  That  the  Lord  regards  all  from  mercy,  n. 
223.    That  the  Lord  is  never  angry  with  any  one,  nor  does  evil  to 

155 


308—310 


ON  TOE  NEW  JERUSALEM 


any  one,  and  does  not  send  any  one  to  hell,  n.  245,  1683,  2335,  8632. 
Tn  what  sense  those  parts  of  the  Word  are  to  be  understood,  where 
it  is  said,  that  Jehovah  or  the  Lord  is  angry,  that  He  kills,  that  Ho 
casts  into  hell,  and  other  things  of  the  like  nature,  n.  592,  696,  1093, 
1874,  1875,  2895,  2447,  3605,  3607,  3614,  6073,  6997. 

309.  Tlidt  tJie  Lord  has  all  power  in  the  heavens  and  on  earth. 
That  the  universal  heaven  is  the  Lord's,  n.  2751,  7086.  And  that 
He  has  all  power  in  the  heavens  and  on  earth,  n.  1607,  10,089, 
10,H27.  Tliat  as  the  Lord  goyerns  the  universal  heaven,  He  also 
governs  all  things  which  depend  thereon,  thus  all  things  in  the  world, 
n.  2020,  2027,  4523,  4524.  That  He  also  governs  the  hells,  u.  3648. 
That  the  Lord  governs  all  things  from  the  Divine,  hv  tlie  Divine 
Human,  n.  8864,  8865.  That  the  Lord  governs  all  things  ucrording 
to  Divine  Order,  and  that  Divine  Order  has  relation  to  those  things 
which  are  of  His  will,  to  those  tilings  which  are  done  from  leave, 
and  to  those  things  which  are  done  from  permission,  n.  1755,  2447, 
3074,  9948;  concerning  order,  see  what  is  said  above,  at  n.  238. 
That  the  Lord  governs  the  last  things  from  the  first,  and  the  first 
from  the  last,  and  that  this  is  the  reason  why  He  is  called  the  first 
and  the  last,  n.  3702,  6040,  6056.  That  the  Lord  alone  has  the 
pow  er  of  removing  the  hells,  of  withholding  from  evils,  and  of  keep- 
ing in  good,  thus  of  saving,  n.  10,019.  That  judgment  belongs  to 
tiie  Lord,  n.  2319,  2320,  2321,  10,810,  10,811.  What  the  Lord's 
priesthood  is,  and  what  His  royalty  is,  n.  1728,  2015. 

310.  In  ivhat  manner  some  expressions  in  the  Word,  which  relate 
to  the  Lord,  are  to  he  widerstood.  What  is  meant  by  the  seed  of 
the  woman,  in  the  prophecy  concerning  the  Lord,  n.  256.  AVhat  the 
Son  of  Man  and  the  Son  of  God  signify  in  the  AVord,  n.  2159,  2813. 
What  the  two  names,  Jesus  Christ,  signif}^,  n.  3004  to  3011.  What 
is  signified  by  the  Lord's  being  said  to  be  sent  by  the  Father,  n. 
2397,  0831,  10,561.  How  it  is  to  be  understood,  that  the  Lord 
bore  the  iniquities  of  all,  n.  9937.  How  it  is  to  be  understood,  that 
the  Lord  redeemed  man  by  His  blood,  n.  10,152.  How  it  is  to  be 
understood,  that  the  I>ord  fulfilled  the  whole  law,  n.  10,239.  How 
it  is  to  be  understood,  that  the  Lord  intercedes  for  mankind,  n.  2250, 
8573,  8705.  How  it  is  to  be  understood,  that  without  the  Lord 
there  is  no  salvation,  n.  10,828.  Tliat  salvation  is  not  effected  by 
looking  to  the  Father,  or  by  praying  Him  to  have  mercy  for  the 
sake  of  His  Son;  for  the  Lord  says,  I  am  the  ivay,  ttie  truth,  and 
the  life  ;  no  one  cometh  to  the  Father  hut  hy  Me,  John  xiv.  6 ;  n.  2854. 
The  contradictions  which  are  involved  in  the  received  faith,  that  the 
Lord  reconciled  the  human  race  to  the  Father,  by  the  passion  of  the 
cros.s,  n.  10,659.  That  the  coming  of  the  Lord  is  His  presence  in 
the  Word,  n.  3900,  4060.  That  the  Lord  does  not  desire  glory 
from  man  for  the  sake  of  Himself,  but  of  man's  salvation,  n  5957, 
10,646.  That  wherever  the  name  Lord  occurs  in  the  Word,  it  sig- 
nifies Divine  Good,  n.  4973,  9167,  9194.  That  where  the  name 
Christ  occurs,  it  signifies  Divine  Truth,  n.  3003,  3004,  3005,  3009.  _ 

That  the  true  acknowledgment  and  true  worship  of  the  Lord,  ia 
to  do  His  precepts, — shown  from  the  Word,  n.  10,143,  10,153, 
10,578,  10,645,  10,829. 
166 


AND  ITS  HEAVENLY  DOCTKINE. 


311—316 


OF  ECCLESIASTICAL  AND  CIVIL  GOVERNMENT. 

511.  Theke  are  two  classes  of  aifairs  which  ought  to  be 
[kept]  in  order  amongst  men  ;  namely,  those  which  relate  to 
the  things  of  heaven,  and  those  which  relate  to  the  things  of 
the  world.  The  former  are  called  ecclesiastical,  and  the  latter 
civil  aflairs. 

312.  It  is  impossible  for  order  to  be  maintained  in  the  world 
without  governors,  to  observe  the  proceedings  of  those  who  act 
according  to  order,  and  of  those  who  act  contrary  to  order, 
that  they  may  reward  the  former,  and  punish  the  latter.  Un- 
less this  were  done,  the  human  race  would  perish.  The  desire 
of  ruling  over  others,  and  of  possessing  their  property,  being 
hereditary  in  every  individual,  and  being  the  source  whence 
all  enmity,  envying,  hatred,  revenge,  deceit,  cruelty,  and  nu- 
merous other  evils  proceed  ;  nnless  men,  in  the  exercise  of  their 
prevailing  inclinations,  were,  on  the  one  hand,  restrained  hy 
fear  of  the  laws  and  the  dread  of  punishment,  involving  the 
loss  of  honor,  of  property,  and  of  life,  as  the  necessary  conse- 
quences of  a  course  of  evil  ;  and,  on  the  other  hand,  encouraged 
by  the  hope  of  honor  and  of  gain,  as  the  reward  of  well-doing  ; 
there  would  be  an  end  of  the  human  race. 

313.  There  should  be  governors,  therefore,  for  the  preservation 
of  order  in  the  various  societies  of  mankind  :  and  they  ought 
to  be  persons  well  skilled  in  the  laws,  men  of  wisdom,  hav- 
ing the  fear  of  God.  Tliere  must  also  be  order  among  the 
governors  themselves  ;  lest  any  of  them,  from  caprice,  or  igno- 
rance, should  sanction  evils  which  are  contrary  to  order,  and 
thereby  destroy  it.  Tliis  is  guarded  against  by  the  appoint- 
ment of  superior  and  inferior  governors,  among  whom  there  is 
subordination, 

314-.  Governors  appointed  over  those  things  amongst  men 
which  relate  to  heaven,  or  ecclesiastical  affairs,  are  called 
priests,  and  their  office  is  called  the  priesthood.  But  govei-nors 
set  over  those  things  which  relate  to  the  world,  or  civil  affairs, 
are  called  magistrates,  and  their  chief,  where  such  a  form  of 
government  is  established,  is  called  the  king. 

315.  With  respect  to  priests,  their  duty  is  to  teach  men  the 
way  to  heaven,  and  likewise  to  lead  them  therein.  They  are 
to  teach  them  according  to  the  doctrine  of  their  church,  which 
is  derived  from  the  "Word ;  and  to  lead  them  to  live  according 
to  that  doctrine.  Priests,  who  teach  the  doctrine  of  truth,  and 
lead  their  flocks  thereby  to  goodness  of  life,  r.nd  so  to  the  Lord, 
are  the  good  shepherds  spoken  of  in  the  Word ;  but  they  who 
only  teach,  and  do  not  lead  to  goodness  of  life,  and  so  to  the 
Lord,  are  the  bad  shepherds. 

316.  Priests  ought  not  to  claim  to  themselves  any  power 
over  the  souls  of  men,  inasmuch  as  they  cannot  discern  the 

157 


317—322 


ON  THE  NEW  JERUSALEM 


real  state  of  the  interiors,  or  of  the  lieart ;  much  less  ought 
they  to  claim  the  power  of  opening  and  shutting  heaven,  be- 
cause that  power  belongs  to  the  Lord  alone. 

317.  Dignity  and  honor  ought  to  be  paid  to  priests  on  ac- 
count of  the  sanctity  of  their  calling;  but  they  who  are  wise 
ascribe  all  such  honor  to  the  Lord,  from  whom  all  sanctity 
proceeds,  and  not  to  thernselves  ;  whereas,  they  who  are  not 
wise,  attribute  the  honor  to  themselves,  and  take  it  from  the 
Lord.  Tliey  who  claim  honor -to  themselves  on  account  of  the 
sanctity  of  their  culling,  prefer  honor  and  gain  to  the  salvation 
of  souls,  which  is  the  object  for  which  they  ought  above  all 
things  to  provide  :  but  they  who  attribute  honor  to  the  Lord, 
and  not  to  themselves,  prefer  the  salvation  of  souls  to  honor 
and  gain.  The  honor  of  any  employment  is  not  in  the  person 
of  him  who  is  employed,  but  is  only  annexed  to  him  on  account 
of  the  dignity  of  the  duty  in  which  he  is  engaged  ;  and  what 
is  so  annexed  does  not  belong  to  the  person,  but  to  the  eni- 
pk\yment,  being  separated  from  the  person  when  he  is  separa- 
ted from  the  employment.  All  personal  honor  is  the  honor  of 
wisdom  and  the  fear  of  the  Lord. 

318.  Priests  ought  to  instruct  the  people,  and  to  lead  them, 
by  truths,  to  good  of  life,  but  they  ought  not  to  use  compulsion, 
since  no  one  can  be  compelled  to  believe  contrary  to  what  he 
thinks  in  his  heart  to  be  true.  lie  who  differs  in  opinion  from 
the  priest  ought  to  be  left  in  peace,  provided  he  make  no  dis- 
turbance :  but  when  such  a  person  makes  distui'bances,  he  must 
be  separated ;  for  this  also  is  agreeable  to  the  order,  for  the 
sake  of  which  the  priesthood  is  established. 

319.  As  priests  are  appointed  to  administer  those  things 
which  belong  to  the  Divine  law  and  worship,  so  kings  and 
nuvgistrates  are  appointed  to  administer  those  things  which  be- 
Idiiu'  to  the  civil  law  and  judgment. 

320.  Since  the  king  cannot,  by  himself,  administer  all 
things,  subordinate  governors  are  appointed,  to  each  of  whom 
a  distinct  province  is  assigned  in  the  administration,  where 
that  of  the  king  cannot  extend  inmiediately.  These  governors, 
in  their  collective  capacity,  constitute  the  royalty;  the  king 
himself  being  the  chief. 

321.  The  royalty  itself  is  not  in  any  person,  but  is  annexed 
to  the  person.  The  king  who  believes  that  the  royalty  is  in 
his  own  person,  or  the  governor  who  supposes  that  the  dignity 
of  liis  oftice  is  in  his  own  person,  is  not  wise. 

322.  The  royalty  consists  in  administering  and  in  judgmg 
from  justice,  according  to  the  laws  of  the  realm.  The  king 
who  considers  the  laws  as  superior  to  himself,  is  wise  ;  but  the 
wlio  considers  himself  as  superior  to  the  laws  is  not  wise.  The 
king  who  regards  the  laws  as  above  himself,  places  the  royalty 
in  the  law,  and  submits  to  its  dominion  ;  he  knows  that  the 

158 


AND  ITS  HEAVENLY  DOCTRINE. 


323-325 


law  is  justice,  and  tliat.  all  justice,  wliicli  is  really  such,  is  Di- 
vine :  but  he  who  considers  himself  as  above  the  laws,  places 
the  royalty  in  himself,  and  either  believes  himself  to  be  the 
law,  or  the  law,  which  is  justice,  to  be  derived  from  himself; 
hence  he  arrogates  to  himself  that  which  is  Divine,  and  to 
which,  at  the  same  time,  he  ought  to  be  in  subjection. 

323.  The  law,  which  is  justice,  ought  to  be  enacted  in  the 
realm,  by  persons  well  skilled  in  legislation,  men  of  wisdom, 
who  fear  God  ;  and  both  the  king  and  liis  subjects  ought  after- 
wards to  live  according  to  it.  The  king  who  lives  according 
to  the  laws  enacted,  and  therein  sets  an  example  to  his  sub- 
jects, is  truly  a  king. 

324.  The  king  wno  is  vested  with  absolute  power,  and  who 
believes  that  his  subjects  are  such  slaves  that  he  has  a  right  to 
their  possessions  and  lives,  and  exercises  such  imaginary  right, 
is  not  a  king,  but  a  tyrant. 

325.  The  king  ought  to  be  obeyed  according  to  the  laws  of 
the  realm,  and  by  no  means  to  be  injured  either  by  word  or 
deed ;  for  on  this  depends  the  public  security. 

Note. — The  word  "  governor,"  which  occurs  so  frequently  in  the  foregoing  chap- 
ter, is,  in  the  original,  simply  "  pracfectus,''  which  in  general  signifles  a  "  director," 
"officer,"  or  "  minister,"  rather  than  "governor,"  in  the  limited  sense  of  that 
word,  as  it  is  popularly  used  at  the  present  day.  There  are  several  other  inac- 
curacies in  the  chapter  as  above  given,  but  we  have  thought  it  best,  on  the  whole, 
not  to  deviate  much  from  the  rendering  of  the  English  translator.  Inasmuch, 
however,  as  this  particular  portion  of  the  work  has  been  the  subject  of  considerable 
discussion,  and  its  meaning  variously  interpreted,  we  append  the  following  tran- 
script of  the  original  text  from  the  edition  published  by  Swcdenborg  himself,  at 
London,  in  1768. 

Dk  Regimine  Ecclesiastico  &  ClVIIJ. 

311.  Sunt  duo,  qua;  apud  homines  in  ordine  erunt,  nenipe  qusE  Coeli  sunt,  &  quae 
Mundi  :  ilia  quic  Coeli  sunt,  vocantur  Ecelesiastica,  qua3  Mundi  sunt,  vocantur 
Civilia. 

312.  Ordo  non  potest  teneri  in  Mundo  absciuo  Prefect  is,  qui  observaturi  omnia 
quae  secundum  ordinem,  &  qua;  contra  vudinem  tiuiit ;  &  qui  remuncraturi  illos 
qui  secundum  crdinem  vivunt,  &  punituri  illiis  (jui  contra  ordinem  ;  si  id  non  lit. 
peribit  Genus  humanuni  ;  nam  cuivis  ex  lia'roditario  coimatum  est  vello  imperare 
aliis,  ac  possidere  bona  aliorum,  undo  ininiicitiic,  invidiu',  odia,  viudicta-,  doli, 
saevitia;,  &  plura  alia  mala  ;  quapropti  r  nisi  in  vinculis  trn.'uiitur  per  leges,  &  per 
remunerationes  conveninites  aniorilnis  illnnim.  <[ux  sunt  lioiiorcs  &  lucra,  pro  illis 
qui  bona  faciunt,  ac  per  punitiones  coutiarias  unidrilius  illis,  quiu  sunt  jacturse 
honorum,  possessioimm,  «fc  vitie,  pro  illis  qui  mala  faciunt.  periturum  esset  Genus 
humanum. 

"  313.  Krunt  itaque  Pra;fecti,  qui  Cactus  hominum  tenebunt  in  oidine  qui, 
legi.-periti,  sapientes,  &  timentcs  Deum.  Inter  Praefectos  etiam  erlt  ordo,  ne 
aliquis  ex  lubitu  aut  inscitia  permittat  mala  contra  ordinem,  &  sic  destniat  ilium, 
quod  cavetur  cum  Pia'lecti  .-uperioii'S  &  inlcriorcs  sunt,  inter  quos  suboidinatio. 

314.  I'l-a^lecti  super  ilia  apud  homines  ([Uic  Coeli  sunt,  seu  super  Ecelesiastica, 
vocantur  Sacerdotcs,  ac  mumis  eoruni  Sacerdotium.  Piielecti  autem  super  ilia 
apud  luiniincs  qu;e  Mundi  sunt,  seu  super  Civilia,  vocantur  Jlagistratus,  ac  Sum- 
mus  eorum.  uiji  talia  Imperia,  Rex. 

315.  Quod  concernit  bacerdotes,  docebunt  illi  homines  viani  ad  Coelum.  &  quoqne 
ducent  illos  j  docebunt  illos  secundum  Bcclesioe  suie  doctrinanj  ex  Verbo.  ac  duceut 

159 


316—323 


ON  THE  NEW  JEKUSALEM. 


ut  vivant  secundum  illam.  Sacerdotes,  qui  decent  vera,  &  per  ilia  ducunt  ad  bonam 
vita;,  &  sic  ad  Dominum,  sunt  Pastovcs  ovium  boni  ;  qui  autem  decent,  &  non 
duount  ad  bonum  vitae,  &  sic  ad  Dominum,  sunt  Pastores  mali. 

316.  Sacerdotes  non  sibi  aliquam  potestatem  super  animas  bominum  vindicabunt, 
quia  non  sciunt  in  quo  statu  sunt  interiora  bominis  ;  minus  sibi  vindicabunt 
potestatem  aperiendi  &  claudendi  Coelum,  quoniam  ea  potestas  est  Solius  Domini. 

317.  Sacerdotibus  erit  dignitas  &  honor  propter  Sancta  qua;  obeunt  ;  sed  qui 
sapiunt,  dant  honorera  Domino  a  Quo  Sancta,  &  non  sibi  ;  qui  autem  non  sapiunt, 
tribuunt  honorera  sibi  ;  hi  ilhim  adimunt  Domino.  Qui  honorem  tribuunt  sibi 
propter  Sancta  quae  obeunt,  illi  prieferunt  honorem  &  lucrum  saluti  animarum, 
cui  cousulent ;  qui  autem  honorem  dant  Domino  &  non  sibi,  illi  pr»fcrunt  salutem 
animarum  honori  &  lucro.  Nullus  honor  alicujus  functionis  in  persona  est,  sed  ei 
adjungitur  secundum  dignitatem  rei  quam  adminisirat  ;  &  quod  adjungitur,  ho5 
non  ipsius  personae  est,  <fc  quoque  separatur  cum  functions  :  honor  in  persona  est 
honor  sapieutiae  &  timoris  Domini. 

318.  Sacerdotes  populum  docebunt,  ac  ducent  per  vera  ad  bonum  vitse,  sed 
usque  nullum  cogent,  quoniam  nullus  cogi  potest  ad  credondum  contra  id  quod 
cogitavit  ex  corde  esse  verum  ;  qui  alitor  credit  quam  Sacerdos,  &  non  turbas  facit, 
relinquetur  in  pace  ;  at  qui  turbas  facit,  separabitur  ;  nam  hoc  etiam  est  ordinis, 
propter  quem  Sacerdotium. 

319.  Sicut  Sacerdotes  prsefecti  sunt  ad  administrandum  ilia,  quae  Legis  Divinse 
&  Cultus  sunt,  ita  Reges  et  Magistratus  ad  administrandum  ilia  quae  Legis  CIvilis 
&  Judicii  sunt. 

320.  Quia  Rex  non  solus  potest  administrare  omnia,  ideo  sunt  Praefccti  sub  illo, 
quorum  unicuivis  datiS,  est  provincia  administrandi  quod  Rex  non  potest  &  valet ;  hi 
Prjefecti  simul  sumti  constituunt  Regium,  sed  ipso*  Rex  est  Summus. 

321.  Ipsum  Regium  non  est  in  persona,  sed  adjunctum  est  personae  :  Rex  qui 
credit  quod  Regium  sit  in  sua  persona,  &  Pra;fectus  qui  credit  quod  praefecturae 
dignitas  sit  in  sua  persona,  non  sapit. 

322.  Regium  consistit  in  administrando  secundum  leges  Regni,  <fc  in  judicando 
secundum  illas  ex  justo :  Rex  qui  spectat  Leges  supra  se,  is  sapit,  qui  autem 
spectat  se  supra  leges,  is  non  sapit.  Rex  qui  spectat  Leges  supra  se,  is  Regium 
ponit  in  Lege,  &  Lex  dominatur  super  ilium,  scit  enim  quod  Lex  sit  Justitia  & 
omnis  Justitia  qua;  justitia  est  Divina  :  qui  autem  spectat  se  supra  leges,  is  Regium 
ponit  in  se,  &  credit  se  vel  esse  Legem,  vel  Legem  quae  Justitia  esse  a  se  ;  inde, 
quod  Divinum  est,  sibi  arrogat,  sub  quo  tamen  erit. 

323.  Lex  quae  Justitia  a  Legisperitis  sapientibus  &  timentibus  Deum  in  Regno 
ferenda  est,  secundum  quam  dein  &  Rex  &  subditi  vivent  :  Rex  qui  secundum 
Legem  latam  vivit,  &  in  eo  pra;cedit  subditis  exemplo,  is  vere  Rex  est. 

324.  Rex  cui  absoluta  potestas,  qui  credit  quod  subditi  ejus  tales  servi  sint,  ut 
jus  habeat  in  eorum  possessiones  &  vitas,  &  si  id  exercet,  non  Rex  est  sed  Tyrannua. 

325.  Regi  erit  obedientia  secundum  leges  Regni,  nee  factis  &  dictis  uUo  modo 
lacdendus  ;  inde  enim  pendet  Securitas  publica. 

•  IpseF 


FINIB. 


160 


ABEIEF  EXPOSITIO?^, 


Brief  Exposition  of  the  Doctrine 
of  the  New  Church 

SIGNIFIED  BY  "THE  NEW  JERUSALEM"  IN  THE  APOCALYPSE 


FROM  THE  LATIN  OF 


EMANUEL  SWEDENBORG 

Sen'ant  of  the  Lord  Jesus  Christ 

Being  a  translation  of  his  work, "  Si'MM  ARIA  ExposiTio  Doctrin/E  NoV/E  Hierosolym.e.  quae  per 
Novam  HierosoljTnam  in  ApocaK-psi  intelligitur :  ab  Emanuele  Swedenborg,  Sueco.  " 
Amstelodami,  1769 


N  E  W  YORK 


AMERICAN  SWEDENBORG  PRINTING  AND  PUBLISHING 
SOCIETY 


20   COOPER  UNION 


MDCCCLXXXII 


REVELATION  XXI.  2,  5. 


"/,  JoJin  -.aw  the  holy  city,  Ni'H'  Jn-usalcni,  coming  down  from  God 
out  of  heaven  prepared  as  a  bride  adorned  for  her  husband.  .  .  .  .And  He 
that  sat  upon  the  throne  said.  BeJiold.  I  make  all  tilings  ne7u  •  and  He  said 
unto  me,  U'/  itc,for  these  words  are  true  and  faithful." 


CONTENTS. 


Introdcctiom   1 

The  Doctt  inals  of  the  Romaa  Catholics  concerning  Justification,  from 

the  CounMl  of  Trent   2—8 

The  Doctrinals  of  the  Protestants  concerning  Justification,  from  the 

Formula  ConcordioB   9 — 15 

A  Sketch  of  the  Doctrinals  of  the  New  Church   16 

The  Disagreements  between  the  Tenets  of  the  Old  and  New  Church, 

considered  under  XXV  Articles. 

I.  That  the  Churches,  which,  by  the  Reformation,  separated 
themselves  from  the  Roman  Catholic  Church,  dissent  in  vari- 
ous points  of  Doctrine  ;  but  that  they  all  agree  in  the  Articles 
concerning  a  Trinity  of  Persons  in  the  Godhead,  Original  Sin 
from  Adam,  Imputation  of  the  Merit  of  Christ,  and  Justifica- 
tion by  Faith  alone   17—18 

II.  That  the  Roman  Catholics,  before  the  Reformation,  held  and 
taught  exactly  the  same  things  as  the  Reformed  did  after  it, 
in  respect  to  the  four  articles  above-mentioned,  namely,  a 
Trinity  of  Persons  in  the  Gfodhoad,  Original  Sin,  Imputation 
of  the  Merit  of  Christ,  and  Justification  by  Faith  therein ; 
only  with  this  difference,  that  they  conjoined  that  Faith  with 
Charity  or  Good  Worlis   19,  20 

III.  That  the  leading  Reformers,  Luther,  Melancthon,  and  Calvin, 
retained  all  the  Tenets  concerning  a  Trinity  of  Persons  in 
the  Godhead,  Original  Sin,  Imputation  of  the  Jlerits  of  Christ, 
and  Justification  by  Faith,  just  as  they  were  and  had  been 
among  the  Roman  Catholics  ;  but  that  they  separated  Charity 
or  Good  W'orlvs  from  that  Faith,  and  declared  that  they  were 
not  at  the  same  time  of  a  saving  efficacy,  with  a  view  to  be 
totally  severed  from  the  Roman  Catholics,  as  to  the  very  es- 
sentials of  the  Church,  which  are  Faith  and  Charity   21 — 23 

IV.  That  nevertheless  the  leading  Reformers  adjoined  Good  Works, 
and  even  conjoined  them,  to  their  Faith,  but  in  Man  as  a  pas- 
sive subject ;  whereas  the  Roman  Catholics  conjoin  them  in 
Man  as  an  active  subject ;  and  that  notwithstanding  this, 
there  is  actually  a  conformity  between  the  one  and  the  other 

as  to  Faith,  Works,  and  Merits   24— 2S 

V  That  the  whole  System  of  Theology  in  tiie  Christian  World,  at 
this  day,  is  founded  on  an  idea  of  Three  Gods,  arising  from 

the  Doctrij\e  of  a  Trinity  of  Persons   30—38 

167 


CONTEXTS. 


Sections. 

VI.  That  the  Tenets  of  the  aforesaid  Theology  appear  to  be  errone- 
ors,  after  the  idea  of  a  Trinity  of  Persons,  and  the  consequent 
idea  of  Three  Gods,  has  been  rejected,  and  the  idea  of  One 

God,  in  AVlioin  tbero  is  a  Divine  Trinity,  received  in  its  stead.     39,  40 

VII.  That  then  true  saving  Faith,  which  is  a  Faith  in  One  God, 

united  with  Cood  "Works,  is  acknowledged  and  received   41,  42 

VIII.  And  that  this  is  a  Faith  in  God  the  Saviour  Jesus  Christ,  which 
in  its  simple  Form  is  as  follows  :— I.  That  there  is  One  God, 
in  Whom  is  a  Divine  Trinity,  and  that  He  is  the  Lord  Jesus 
Christ.  II.  That  saving  Faith  is  to  believe  in  Him.  III.  That 
Evils  ought  to  be  shunned,  because  they  are  of  the  Devil  and 
from  the  Devil.  IV".  That  Good  Works  ought  to  be  done,  be- 
cause they  are  of  God  and  from  God.  V.  And  that  they 
ought  to  be  done  by  Man  as  of  Himself,  but  with  a  belief  that 


they  are  from  the  Lord  operating  in  him  by  him   43.  44 

IX.  That  the  Faith  of  the  present  day  has  separated  Religion  from 
the  Church,  since  Religion  consists  in  the  acknowledgment  of 
One  God,  and  in  the  Worship  of  Him,  from  Faith  grounded  in 

Charity   45,  46 

X.  That  the  Faith  of  the  present  Church  cannot  be  conjoined  with 

Charity,  and  produce  any  Fruits,  which  are  Good  Works   47 — 50 

XI.  That  there  results  a  Worship  of  the  Mouth  and  not  of  the  I>ife 
from  the  Faith  of  the  present  Church,  whereas  the  Worship  of 
the  Mouth  is  accepted  by  the  Lord,  in  proportion  as  it  proceeds 

from  the  Worship  of  the  Life   51,  52 

XII.  That  the  Doctrine  of  the  present  Church  is  interwoven  with 
many  Parado.xes,  which  are  to  be  embraced  by  Faith  ;  and  that 
therefore  its  Tenets  gain  admission  into  the  Memory  only,  and 
not  into  any  part  of  the  Understanding  above  the  Memory,  but 
merely  into  confirmations  below  it   53 — 57 


XIII.  That  the  Tenets  of  the  present  Church  cannot  be  learnt  and 
retained  without  great  difficulty,  nor  can  they  be  preached  or 
taught  without  using  great  care  and  caution  to  conceal  their 
nakedness,  because  sound  reason  neither  discerns  nor  perceives 
them   68,59 

XrV.  That  the  Doctrine  of  the  Faith  of  the  present  Church  ascribes 
to  God  human  properties  ;  as  that  He  beheld  Man  from  anger, 
that  Ho  required  to  be  reconciled,  that  He  is  reconciled  through 
the  Love  He  bore  towards  the  Son,  and  by  His  intercession  ; 
and  that  He  required  to  be  appeased  by  the  sight  of  His  Son's 
suft'erings,  and  thus  to  be  brought  back  to  Mercy ;  and  that  He 
imputes  the  Righteousness  of  His  Son  to  an  unrighteous  Man 
who  supplicates  it  from  Faith  alone  ;  and  that  thus  from  an 
Enemy  He  makes  Him  a  Friend,  and  from  a  Child  of  Wrath  a 
Child  of  Grace   60-63 

XV.  That  the  Faith  of  the  present  Church  has  produced  monstrous 
Births  ;  for  instance,  instantaneous  Salvation  by  an  imme- 
diate Act  of  Mercy  ;  Predestination  ;  the  notions  that  God 
has  no  respect  unto  the  Actions  of  Men,  but  unto  Faith  alone  ; 
that  there  is  no  connection  between  Charity  and  Faith  ; 
that  Man  in  Conversion  is  like  a  Stock,  with  many  more  Here- 

168 


CONTENTS. 


XVI. 
XVII. 


XVIII. 


XIX. 
XX. 


XXI. 


XXI  [. 


XXIII. 


XXIV 


sies  of  thi  samo  kind  ;  likewise  concerning  the  Sacvamcnta 
of  Bapti.sm  and  the  Holy  Supper,  as  to  the  advantage.^ 
reasonably  to  bo  expected  from  them,  wben  con.sidered  ac- 
cording to  tlie  Doctrine  of  Jiistilieiition  by  Fuiib  alone  ;  aa 
also  with  regard  to  Ilie  Per^ou  of  Ciirist  :  and  that  the 
Heresies  from  the  lir.-t  Ages  to  the  present  day,  have 
sprung  up  from  no  otlier  source  than  from  the  Doctrine 

founded  on  the  idea  o-  Three  Gods  

That  the  last  State  ot  Jie  present  Church,  when  it  is  at  an 
end,  is  meant  by  the  Consummation  of  the  Age,  and  the 

Coming  of  the  Lord  at  that  Period,  Matt.  xxiv.  3  

That  the  Infestation  from  Falses,  and  thence  the  Consum- 
mation of  every  Truth,  or  the  Desolation  which  at  this  day 
prevails  in  the  Christian  Churches,  is  meant  by  the  great 
Affliction,  such  as  was  not  from  the  Beginning  of  the 

World,  nor  ever  shall  be.  Matt,  x.xiv.  21  

That  there  would  bo  neither  Love,  nor  Faith,  nor  the 
Knowledge  of  Good  and  Truth,  in  the  last  Time  of  the 
Christian  Church,  when  it  draws  to  an  end,  is  understood 
by  these  words  in  the  same  24th  chapter  of  Matthew,  "After 
the  affliction  of  those  days,  the  Sun  shall  be  darkened,  and 
the  Moon  shall  not  give  her  light,  and  the  Stars  .'-hall  fall 
from  Heaven,  and  the  Powers  of  the  Heavens  shall  be 

shaken,"  verse  21)  

That  they  who  are  in  the  present  justifying  Faith,  are 

meant  by  the  He-Goats  in  Daniel  and  in  Matthew  

That  they  who  have  conlirmed  themselves  iu  the  present 
justifying  Fuitli,  aii;  meant  in  the  Apocalypse  by  tlie 
Dragon  and  his  two  IJea>ts,  and  by  the  Locusts  ;  and  that 
this  same  Faith,  when  confirmed,  is  there  meant  by  the 
great  City  which  is  spiritually  called  Sodom  and  Egypt, 
where  the  two  Witnesses  wore  slain,  as  also  by  the  Pit  of 

the  Abyss,  whence  the  Locusts  is-sued  

That  unless  a  New  Church  be  established  l)y  the  Lord,  no 
one  can  be  saved  ;  and  that  this  is  meant  by  the.se  words, 
"  Unless  those  days  should  be  shortened,  there  should  no 

flesh  be  saved,''  Matt,  x.xiv.  22  

That  the  Opening  and  Rejection  of  the  Tenets  of  the  Faith 
of  the  present  Churcli,  and  the  Revelation  and  Reception 
of  the  Tenets  of  the  Faith  of  tlie  New  Church,  is  meant  by 
these  woids  in  tlie  ApocaIyp.se  :  -  He  that  sat  upon  the 
Throne  .*aid,  Celiold  I  make  all  tilings  new  ;  and  He  said 
unto  me,  Write,  for  these  Words  are  true  and  faithful," 

chap.  x.\i.  5  

That  the  New  Church  about  to  be  established  by  the  Lord, 
is  the  New  Jeru.«alcm,  treated  of  in  the  Apocalypse,  chap, 
xxi.  and  xxii.,  which  is  there  called  the  Bride  aud  the  Wife 

of  the  Lamb  

That  the  Faith  of  the  New  Chnreh  cannot  by  any  means 
be  together  with  the  Faith  of  tlie  former  Church,  and  that 
in  case  tliey  be  togt  'her,  such  a  collision  and  conflict  will 


74—76 


169 


COKTENTS. 

Seel  ions 

enrae,  as  to  destroy  every  thing  relating  to  the  Church  in 

Man   102—104 

XXV.  That  the  Roman  Catholics  of  this  day  know  nothing  of  the 
Imputation  of  the  Merit  of  Christ,  and  of  Justification  by 
Faith  therein,  into  which  their  Church  was  first  initiated, 
because  it  is  entirely  concealed  under  their  external  Forms 
of  Worship,  which  are  numerous  ;  for  which  reason,  there- 
fore, if  they  recede  but  in  part  from  their  external  Forma 
of  Worship,  and  immediately  approach  God  the  Saviour 
Jesus  Christ,  and  administer  the  holy  Eucharist  in  both 
kinds,  they  may  be  brought  into  the  New  Jerusalem,  or  the 
New  Church  of  the  Lord,  more  easily  than  the  Reformed..  105—108 


Remarks  on  Imputation.   109—113 

First  Memorable  Relation  from  the  Apocalypse  Revealed   114 

Second  ditto   115 

APPENDIX. 

The  Faith  of  the  New  Heiven  and  New  Church  in  its  universal  Form.  116,  117 

First  Memorable  Relation  from  the  Apocalypse  Revealed   118 

Second  ditto   119 


BRIEF  EXPOSITION 

OF  THE 

DOCTEIj^E  OF  THE  ^EWCHUECH. 


1.  SEYERAL  works  and  tracts  having  been  published  by 
nie,  during  some  years  past,  concerning  the  !N"ew  Jerusalem, 
whereby  is  meant  a  Kew  Churcli  about  to  be  established  by  the 
Lord  ;  and  the  Apocalypse  having  been  revealed  ;  I  have  come 
to  a  determination  to  lay  before  the  world  a  complete  view  of 
the  doctrine  of  that  church  in  its  full  extent.  But,  as  this  is 
a  work  of  some  years,  I  have  thought  it  advisable  to  draw  up 
some  sort  of  sketch  thereof,  in  order  that  a  general  idea  may 
first  be  formed  of  that  church  and  its  doctrine ;  because  when 
general  principles  precede,  then  the  several  particulars  will 
appear  at  full  in  a  clear  light,  for  these  enter  into  general  prin- 
ciples, as  things  homogeneous  into  their  proper  receptacles. 
Tliis  compendium,  however,  is  not  designed  for  critical  exam- 
ination, but  is  only  ofi'ered  to  the  world  by  way  of  informa- 
tion, as  its  contents  will  be  proved  at  large  in  the  work  itself. 
Bnt  it  is  necessary  first  to  state  the  doctrinals  at  present 
maintained  concerning  justification,  that  the  following  con- 
trast between  the  doctrines  of  the  present  church,  and  those  of 
the  New  Church,  may  be  clearly  understood. 

TirE  DOCTKENALS  OF  THE  ROSLAN  CATHOLICS  CONCERNING  JUSTIFI- 
CATION, FROM  THE  COUNCIL  OF  TRENT. 

2.  In  the  bull  of  Pope  Pius  IV.,  dated  13th  N"ovember, 
1564,  are  the  following  words  :  "  I  embrace  and  receive  evcrv 
thing,  both  generally  and  particularly,  which  the  most  holy 
Council  of  Trent  hath  determined  and  declared  concerning 
Original  Sin  and  Justification.'''' 

3.  From  the  GuunciL  of  Trent,  concermng  Original  Sin. 
(*)  That  Adam,  by  his  transgression,  experienced  an  entire 
change  and  depravation  of  nature,  both  in  body  and  soul ;  and 

171 


3,4 


A  BillEF  EXJ'OSITION  OF  THE 


tliat  the  ill  effects  of  Adam's  transgression  Avere  not  confined 
t(»  liiniself,  but  also  extended  to  lii.s  postei-ity  ;  and  that  it  not 
only  transmitted  death  and  corporal  sufierings  upon  all  man- 
kind, but  likewise  sin,  which  is' the  death  of  the  soul,  Sess.  v.  1, 
2.  C*)  Tha,t  this  sin  of  Adam,  which  originally  was  a  single 
transgression,  and  has  been  transmitted  by  propagation,  and 
not  by  imitation,  is  so  implanted  in  the  natnre  of  every  man, 
as  to  be  his  t)wn,  and  cannot  be  done  away  by  any  other  means 
than  by  the  merits  of  the  only<Savionr  our  Loi'd  Jesus  Christ, 
wdio  has  reconciled  us  to  God  by  His  blood,  being  made  unto 
ns  righteousness,  sanctiHcation,  and  redeni])tion,  Sess.  v.  3. 
(^)Tliat  by  the  transgression  of  Adam,  all  men  lost  their  inno- 
cence, aiul  became  nnclean,  and  by  nature  the  children  of 
wi'ath,  JSess.  vi.  chap.  1. 

■i.  Cmici mi n(/  Justification.  (^)  That  our  heavenlj  Father, 
the  FatliL'r  of  Mercies,  sent  Christ  Jesus  His  Son  into  the  world, 
ill  the  l)K'>>e(l  I'ullness  of  time,  as  well  to  the  Jews  who  were 
under  the  hiw,  as  to  the  Gentiles  who  followed  not  after  right- 
eousness, that  they  might  all  lay  hold  of  righteousness,  and 
receive  the  adoption  of  sons.  Him  God  offered  to  be  a  propiti 
ation  through  faith  in  His  blood,  not  only  for  our  sins,  but  like- 
wise for  the  sins  of  the  wdiole  Avorld,  Sess.  vi.  chap.  2.  (■)  ISTev- 
crtheless  all  do  not  receive  the  benefit  of  His  death,  but  only 
they  to  whom  the  merit  of  His  passion  is  communicated;  so 
that  unless  they  are  born  again  in  Christ,  they  can  never  be 
justitied,  Sess.  vi.  chap.  3.  if)  That  the  beginning  of  justifi- 
cation is  to  be  derived  from  the  preventing  grace  of  God  through 
Christ  Jesus,  that  is,  from  His  call,  Sess.  vi.  chap.  5.  {^)  That 
men  are  dis[)osed  to  righteousness,  when,  being  stirred  up  by 
Divine  grace,  and  conceiving  faith  by  hearing,  the}-  are  freely 
inovfd  tow  arils  God,  l)elieving  those  things  to  be  true  which 
are  di\  inely  revL'aled  and  promised  ;  and  especially  this,  that 
tlie  ungiidly  are  justified  by  God  througii  His  grace,  through 
ivdeiiipi  ion,  which  is  by  Christ  Jesus  ;  and  when,  being  con- 
vinced I  if  sin  from  the  fear  of  Divine  justice,  by  which  they  arc 
jirolilabiy  disquieted,  they  are  encouraged  to  hope,  and  to  trust 
that  (7  0(i,  foi-  Christ's  sake,  will  be  propitious  to  them,  Sess.  vi. 
cluip.  ('')  That  the  consequence  of  this  disposition  and  pre- 
])ai':ition  is  actual  justitication,  which  is  not  only  a  remission  of 
sins,  but  likew  ise  a  sanctification  and  renovation  of  the  interior 
man  by  the  reception  of  Divine  grace  and  gifts,  whereby  man 
from  being  unrighteous  becomes  rigiiteous,  and  from  being  an 
enemy  a  fiiend,  so  as  to  be  an  heir  according  to  the  hope  of 
eterjial  life,  Sess.  vi.  chap.  7.  IliQ  final  cause  of  justification 
is  the  glory  (d'God  and  of  Christ,  and  life  eternal.  The  eficient 
cause  Is  (hid,  who  freely  cleanses  and  sanctifies.  Tho.  menitorious 
cause  is  the  dearly-beloved  and  only-begotten  Son  of  God,  our 
Lord  Jesus  Chrit-t,  who  when  we  were  enemies,  through  the 
172 


docteint:  of  the  nkav  cia-Rcu. 


great  love  wlierewitli  He  loved  us,  by  His  most  holy  passion 
upon  the  cross  merited  for  us  justification,  and  made  satisfac- 
tion for  us  to  God  the  Father.  The  instrumental  cause  is  the 
sacrament  of  baptism  which  is  a  sacrament  of  faith,  without 
which  none  can  ever  be  justified.  Tho:  formal  cause  is  the  solo 
rij^hteousness  of  God;  not  that  whereby  He  is  righteous  Him- 
self, but  that  whereb}'  He  makes  us  rigliteous,  with  which  be- 
ing gifted  by  Him,  we  are  renewed  in  the  spii-it  of  our  mind; 
and  are  not  onl}-  reputed  righteous,  l)ut  arc  truly  called  righte- 
ous, and  are  so  in  reality,  each  according  to  that  measure  which 
the  Holy  Spirit  imparts  to  every  one  as  it  pleases  Him,  Sess. 
vi.  chap.  7,  §  2.  if)  That  justiiication  is  a  translation  from  that 
state,  wherein  man  is  born  a  child  of  the  iii-st  Adam,  into  a 
state  of  grace  and  adaption  among  the  sons  of  God  by  the 
second  Adam,  our  Saviour  Jesus  Christ,  Sess.  vi.  chap.  4. 

5.  Concerning  Faith,  Charity,  Good  Worls,  and  Merits. 
(*)  When  the  apostle  declares,  that  man  is  justified  by  faith, 
and  freely, these  words  are  to  be  understood  in  the  sense  wherein 
the  Catholic  church  has  uniforndy  held  and  expressed  them  ;  to 
wit,  that  we  are  said  to  be  justified  by  faith,  because  faith  is 
the  commencement  of  inan's  salvation,  the  foundation  and  root 
of  all  justification,  Avithout  which  it  is  impossible  to  please  God, 
and  attain  to  the  fellowship  of  His  children.  But  we  are  said 
to  be  justified  freely,  because  none  of  those  tilings  which  pre- 
cede justification,  whether  faith  or  works,  merit  tlie  actual 
grace  of  justification  ;  for  if  it  be  grace,  it  is  nut  of  works, 
otherwise  grace  would  not  be  grace,  Sess.  vi.  chap.  S.  (b)  Al- 
though none  can  be  righteous,  but  they  to  whom  the  merits  of 
the  passion  of  our  Lord  Jesus  Christ  are  coimnuiiicatcd,  never- 
theless that  is  efiected  in  justification,  when  by  the  merit  of  the 
same  most  holy  passion,  the  love  of  God  is  infused  liy  the  Holy 
Ghost  into  the  hearts  of  those  who  are  justified,  and  abides  in 
them.  Hence  in  the  act  of  justification,  man  receives,  touether 
with  the  remission  of  his  sins,  all  these  things  infused  into  him 
at  once  by  Jesus  Christ,  in  whom  he  is  ingrafted  by  faith,  hope, 
and  charity.  For  faith,  unless  chai-ity  be  addt'd  to  it,  neither 
unites  perfectly  to  Christ,  nor  constitutes  a  living  member  of 
His  body,  Sess.  vi.  chaji.  7,  §  3.  (^)  That  Christ  is  not  oidy  a 
Redeemer  in  wlidui  they  liave  faith,  but  also  a  J^awgiver, 
whom  they  obey,  Sess.  vi.  chap.  16,  can.  21.  {^)  Tliat  faith 
without  works  is  dead  and  vain,  because  in  Clirist  Jesus  neither 
circumcision  availeth  any  thing,  nor  uncircumcision,  but  faith 
which  worketh  by  love  :  for  faith  without  hope  and  charity 
cannot  avail  unto  eternal  life  ;  wherefore  also  they  hearken  to 
the  word  of  Christ,  "  If  thou  wilt  enter  into  life,  keep  the  conr 
mandments."  Thus  they  who  are  boi'n  again,  receiving  true 
Christian  righteousness,  are  commanded  to  keep  it  white  and 
unspotted,  as  their  hrst  robe,  given  them  bv  Jesus  Christ, 

178 


A  BRIEF  EXPOSITION  OF  TIIE 


instead  of  tliat  wliicli  Adam  lost  both  for  liimself  and  ns  bj  hie 
disobedience,  that  they  may  present  it  before  the  tribunal  of 
our  Lord  Jesus  Christ,  and  obtain  eternal  life,  Sess.  vi.  chap.  7, 
§  4.  C")  Tliat  there  is  a  continual  intinx  of  power  from  Jesus 
Christ  Himself  into  those  who  are  justified,  as  from  a  head  into 
the  nieinbers,  and  from  a  vine  into  the  branches  ;  which  power 
always  precedes,  accompanies,  and  follows  their  good  works, 
and  without  which  they  could  not  by  any  means  be  acceptable 
and  meritorious  in  the  sight  of_  God  ;  wherefore  we  are  to  be- 
lieve, that  nothing  more  is  wanting  to  those  who  are  justified, 
but  they  may  be  fully  assured,  that  by  those  works  which  have 
been  wrought  in  God,  they  have  merited  eternal  life,  which 
will  be  bestowed  upon  them  in  due  time,  Sess.  vi.  chap.  10. 

)  When  we  S])eak  of  our  own  righteousness,  we  do  not  mean 
as  though  it  were  our  own  from  ourselves ;  for  that  which  is 
termed  our  righteousness,  is  the  righteousness  of  God,  being 
infused  into  us  by  God  through  the  merit  of  Christ.  Far  be  it 
therefore  from  any  Christian  man  to  trust  or  glory  in  himself, 
and  not  in  the  Lord,  whose  goodness  towards  us  men  is  so  great, 
that  he  v(uichsafes  to  regard  those  things  as  our  merits,  which 
are  His  own  gifts,  Sess.  vi.  chaj}.  16.  (s)  For  of  ourselves,  as 
of  ourselves,  we  can  do  nothing  ;  but  by  His  co-operation,  who 
strengthens  us,  we  can  do  all  things.  Thus  man  has  not 
whereof  to  gloiy,  but  all  our  glory  is  in  Christ,  in  AYhom  m'c 
live,  in  "Whom  we  merit,  in  Wliom  we  make  satisfaction,  bring- 
ing forth  fruits  worthy  of  repentance,  which  have  their  efficacy 
from  Hin),  are  offered  unto  the  Father  by  Him,  and  are  ac- 
cepted by  the  Father  through  Him,  Sess.  xiv.  chap.  8.  ('')  Who- 
soever shall  say  that  man  may  be  justified  in  the  sight  of  God, 
by  his  own  works,  which  are  done  either  through  tlie  powers 
of  human  nature,  or  through  the  teaching  of  the  law,  without 
Divine  grace  throiigii  Christ  Jesus,  let  him  be  accursed,  Sess.  vi. 
can.  1.  (')  Whosoever  shall  say  that  man  may  believe,  hope, 
and  love,  (that  is,  iiave  faith,  hope,  and  charity,)  as  is  neces- 
^iivy  in  order  that  the  grace  of  justification  may  be  conferred 
upon  him,  without  the  preventing  inspiration  of  the  Holy  Spirit, 
and  His  assistance,  let  him  be  accursed,  Sess.  vi.  can.  2. 
C')  Whosoever  shall  say  that  man  is  justified  without  the  righte- 
ousness of  Christ,  whereby  He  has  mei'ited  for  us,  let  him  be 
accursed,  Sess.  vi.  can.  10.  Not  to  mention  many  more  pas- 
sages, princi[)ally  relating  to  the  conjunction  of  faith  with 
charity  or  good  works,  and  condemning  their  separation. 

6.  ConcchiiiKj  Fn  t-wiU.  (a)  That  free-will  is  by  no  means 
destroyed  by  Adam's  sin,  although  it  is  debilitated  and  warped 
therehy,  Sess.  vi.  chap.  1.  C')  Whosoever  shall  say  that  the 
free-will  of  nuiii,  when  moved  and  stirred  up  by  God,  cannot 
at  all  co-operate  by  concurring  with  God,  who  stirs  it  up  and 
calls  it,  whereby  man  may  dispose  and  prepare  himself  tc 
174 


DOCTRINE  OF  THE  NEW  CIIUKCII. 


receive  the  grace  of  justification  ;  or  tliat  he  cannot  dissent  if 
lie  would,  but  that,  like  a  thing  inanimate,  he  is  merely  pas 
sive,  and  has  not  the  least  power  of  action,  let  him  be  ac- 
cursed, Sess.  vi.  can.  4. 

T.  The  Doctrniidx  of  the  Roman  Catholics  concerning  Justi- 
Jication,  as  collvcUd  from  the  Decrees  of  the  Council  of  Trent^ 
II)  ay  he  si(>iiiitc(l  apand  arranged  in  a  series  thus.  That  the  sin 
of  Adam  is  ti  ansluscd  into  the  whole  human  race,  whereby  his 
state,  and  likewise  the  state  of  all  men,  became  perverted,  and 
alienated  from  God,  and  thus  they  wore  made  enemies  and 
children  of  wrath  ;  that  therefore  God  the  Father  graciously 
sent  His  son  to  reconcile,  expiate,  atone,  satisfy,  and  thus  to 
redeem,  by  being  made  righteousness.  That  Christ  accom- 
plished and  fultilled  all  this,  by  offering  up  Himself  a  sacrifice 
to  God  the  Father  upon  the  cross,  and  thus  by  his  passion  and 
blood.  That  Christ  alone  has  merited,  and  that  this  His  merit 
is  graciously  imputed,  attributed,  applied,  and  transferred  to 
the  man  who  is  recipient  thereof,  by  God  the  Father  through 
the  Holy  Spirit ;  and  that  thus  the  sin  of  Adam  is  removed 
from  man  ;  concupiscence  however  still  renuiining  in  him  as  an 
incentive  to  sin.  That  justification  is  the  remission  of  sins,  and 
that  from  thence  a  renovation  of  the  interior  man  takes  place, 
whereby  man  from  an  enemy  becomes  a  friend,  and  from  being 
a  child  of  wrath,  a  child  of  grace  ;  and  that  thus  union  with 
Christ  is  effected,  and  the  regenerate  person  becomes  a  living 
member  of  His  body. 

8.  That  faith  comes  by  hearing,  when  a  man  believes  tliose 
things  to  be  true  which  are  revealed  from  heaven,  and  trusts  in 
the  promises  of  God.  That  faith  is  the  beginning  of  man's 
salvation,  the  foundation  and  root  of  all  justification,  without 
which  it  is  impossible  to  please  God,  and  enter  into  the  fellow- 
eliip  of  His  children.  That  justification  is  brought  about  by 
faith,  hope,  and  charity  ;  and  that  unless  faith  be^vcconipanied 
by  hope  and  charity,  it  is  not  living  but  dead,  and  incapable  of 
effecting  union  with  Christ.  That  it  is  man's  dutj'-  to  co-operate  ; 
that  he  has  the  power  to  approach  and  recetle,  otherwise  nothing 
could  be  given  unto  him,  for  he  would  be  like  an  inanimate 
corpse.  That  inasmuch  as  the  reception  of  justification  renews 
man,  and  as  this  is  effected  by  the  application  of  the  merit  of 
Christ,  during  man's  co-operation,  it  follows  that  works  are 
meritorious  ;  but  inasmuch  as  they  are  done  from  grace,  and 
by  the  Holy  Spirit,  and  as  Christ  alone  has  merited,  therefore 
God  considers  His  own  gifts  in  man  as  meritorious  ;  whence  it 
follows,  that  no  one  ought  to  attribute  any  thing  of  merit  to 
himself. 

175 


9—11 


A  BRIEF  EXPOSITION  OF  THE 


THE  DOCTRINALS  OF  THE  PKOTJiSTANTS  CONCERNING  JUSTIFICATIONj 
FROM  THE  FORMULA  CONCORDIA. 

9.  The  book  from  whence  the  following  extracts  are  collected, 
is  called  Formula  Concordiai,  or  Formula  of  Concord^  and 
was  composed  by  persons  attached  to  the  Augsbni-g  confession  ; 
and  as  the  pages  will  be  cited  where  the  quotations  are  to  be 
met  with,  it  is  proper  to  observe,  that  I  have  made  use  of  the 
edition  ]>rinted  at  Lcipsic  in  the' year  1756. 

10.  From,  the  Formula  ConcordicB,concernin^^  Original  Sin. 
(=1)  That  since  the  fall  of  Adam,  all  men  naturally  descended 
iVom  him  are  born  in  sin,  wliich  brings  damnation  and  eternal 
deatli  upon  those  who  are  not  regenei-ated,  and  that  the  mei-it 
of  Christ  is  the  only  means  whereby  they  are  regenei-ated,  con- 
sequently the  onl}'  remedy  whereby  they  are  restored,  page  9, 
10,  52,  53,  55,  317,  611,  Gil,  and  Appendix,  p.  138,  139. 
[^)  That  original  sin  is  such  a  total  corruption  of  nature,  that 
there  is  no  spiritual  soundness  in  the  powers  of  man  either  as  to 
his  soul  or  body,  p.  571.  ("^)  That  it  is  the  source  of  all  actual 
sins,  p.  317,  577,  639,  610,  912,  Appendix,  p.  139.  ('i)  That 
it  is  a  total  absence  or  privation  of  the  image  of  God,  p.  610. 

That  we  ought  to  distinguish  between  our  nature,  such  as 
God  created  it,  and  original  sin  which  dwells  in  our  nature,  p. 
615.  C)  Moix'ovei-,  original  sin  is  there  styled  the  work  of  the 
devil,  spii'itual  poison,  the  root  of  all  evils,  an  accident  and  a 
quality  ;  whereas  our  nature  is  there  styled  the  work  and  crea- 
ture of  God,  the  personality  of  man,  a  substance,  and  an 
essence  ;  and  that  the  difference  between  them  is  the  same  as 
the  difference  between  a  man  infected  with  a  disease  and  the 
disease  itself. 

11.  ConGerning  Justification  hy  Faith.  The  general  principles 
are  these.  That  by  the  Word  and  sacraments  the  Holy  Ghost 
is  given,  who  eflects  faith  when  and  where  lie  pleases,  in  those 
who  hear  the  gospel,  i^)  That  contrition,  justification  by  faith, 
renovation,  and  good  works,  follow  in  due  order  ;  that  they  are 
to  be  properly  distinguished  one  from  the  other  ;  and  that  con- 
trition and  good  works  do  not  avail  any  thin^  unto  salvation, 
but  faith  alone.  (<=)  That  justihcation  by  faith  alone,  is  remis- 
sion of  sins,  deliverance  from  damnation,  reconciliation  with 
the  Father,  adoption  as  sons,  and  is  effected  by  the  imputation 
of  the  merit  or  righteousness  of  Christ,  (d)  That  hence  faith  is 
that  essential  righteousness,  whereby  we  are  accounted  righte- 
ous bei'ore  God,  and  that  it  is  a  trust  and  confidence  in  grace. 
(«^)  That  renovation,  which  follows,  is  vivification,  regeneration, 
and  sanctitication.  C")  That  good  works,  which  are  the  fruits 
of  faith,  being  in  themselves  works  of  the  Spirit,  follow  that 
renovation,  (s)  That  this  faith  may  be  lost  by  gricivous  sins. 
The  general  principles  concerning  the  Law  and  the  Gonpel  are 


DOCTKIKE  or  TIIK  NKW  CKURCH. 


12 


these.  (••)  Tliat  we  must  carefully  distinguish  hetweiMi  tliehuv 
and  the  gospel,  and  between  the  works  of  the  law  and  the  works 
of  the  Spii-it,  which  are  the  fruits  of  faith.  (')  That  the  law  is 
a  doctrine  which  teaches  that  man  is  in  sin,  and  tlu'relnro  under 
condemnation  and  the  wrath  of  God,  thus  exciting  ten  or  :  i)ut 
that  the  gospel  is  a  doctrine  which  teaches  atoiuMuenr  for  sin, 
and  deliverance  from  damnation  bv  Christ,  and  thus  a  doctrine 
of  consolation,  (k)  That  there  are  tliree  uses  of  the  law,  namely, 
to  keep  the  wicked  Avithin  bounds,  to  bring  men  to  an  acknow- 
ledgment of  their  sins,  and  to  hold  up  to  the  regenerate  a  rule 
of  fife.  (1)  That  the  regenerate  are  in  the  law,  l)Ut  nor  under 
the  law,  for  they  are  under  grace.  ('")  That  it  i>  the  duty  of 
the  regenerate  to  exercise  themselves  in  the  law.  because,  diiring 
their  life  in  the  world,  they  are  prompted  to  sin  by  the  lusts  of 
the  flesh  ;  but  that  they  become  pure  and  perfect  after  death. 
(")  That  the  regenerate  are  also  chastised  liy  tlie  Holy  (ihost, 
and  endure  various  afflictions,  but  that  nevt  rtlielt  ->  they  keep 
the  law  willingly,  and  thus  being  the  children  ot'  (1.^1,  live  iu 
obedience  to  the  law.  (")  That  with  those  who  are  not  regene- 
rated, the  veil  of  Moses  still  remains  before  their  eyes,  and  the 
old  Adam  bears  rule;  but  that  with  the  regenerate  the  \  eil  of 
Moses  is  taken  away,  and  the  old  Adam  brought  into  subjec- 
tion or  crucitied. 

12.  Particulars  from  the  Formula  Concordice,  concerniiuj 
Juntification  by  Faith  without  the  works  of  the  Law.  (*)  That 
faith  is  imputed  for  righteousness  without  works,  on  account  ot 
the  merit  of  Chi'ist  which  is  laid  hold  of  bv  faith,  ]i.  TS,  Tl*.  Sd, 
584,689.  C*)  That  charity  follows  justifying  faith,  but  tliat 
faith  does  not  justify  as  being  formed  bv  charitv,  as  the  Papists 
say,  p.  81,  89,  "91,  117,  688,  691,  Appendix,  pi  l<i!t.  ('^)  That 
neither  the  contrition  which  precedes  faith,  nor  the  renovation 
and  sanctitication  which  follow  after  it,  nor  the  good  works  tlieii 
performed,  have  anything  to  do  with  justification  by  faith,  }>. 
688,  689.  ("1)  That  it  is  a  folly  to  imagine  that  the"  Avorks  of 
the  second  table  of  the  decalogue  justify  in  the  sight  of  God, 
for  that  table  has  relation  to  our  transactions  with  men.  and 
not  properly  with  God  ;  and  the  business  of  justification  is 
between  God  and  ns,  and  to  appease  His  wrath,  p.  102.  (*")  If 
any  one  therefore,  believes  he  can  obtain  the  remission  of  ids 
sins,  because  he  is  possessed  of  charity,  lie  brings  a  reproach 
on  Christ,  by  an  impious  and  vain  conlidence  in  his  own  right- 
eousness, p.  87,  89.  (<)  That  good  works  are  ntterly  to  be  ex- 
cluded, in  treating  of  justificaHon  and  eternal  life,  p.  589. 
(?)  That  gox]  works  are  not  necessary  as  a  meritorious  cause  of 
salvation,  and  that  they  do  not  enter  into  the  act  of  justifica- 
tion, p.  589,  590,  702, '704,  Appendix,  p.  173.  (''^  that  the 
position,  that  good  works  are  necessary  to  salvation,  is  to  be 
rejected,  because  it  takes  awav  the  condbrt  of  the  yosijel,  tjives 
i:i2]  177 


13 


A  BRIEF  EXPOSITION  OF  THE 


occasion  to  doubt  of  the  griKC  of  God,  instils  n,  conceit  ol  self- 
righteousness,  and  because  they  are  aihnitted  by  the  Papists  to 
supjioi't  a  bad  cause,  p.  TOi.  (')  The  expression  tliat  good 
Avorlvs  are  necessary  to  salvation,  is  rejected  and  condemned,  p. 
501.  ('')That  expressions,  implying  that  good  works  are  neces- 
sary unto  salvation,  ought  not  to  be  taught  and  defended,  but 
rather  exploded  and  rejected  by  the  churches  as  false,  p.  705. 
(')  That  Avorks,  which  do  not  proceed  from  a  true  faith,  are  in 
fact  sins  in  the  sight  of  Gud,^  that  is  to  say,  they  are  detiled 
Avith  sin,  because  a  cf>rrupt  tree  cannot  bring  forth  good  fruit, 
p.  700.  ("^)  That  faith  and  salvation  are  neither  preserved  nor 
retained  by  good  works,  because  these  are  only  evidences  that 
the  Holy  Spirit  is  present,  and  dwells  in  us,  p.  590,  705, 
Appendix,  p.  17i.  (")  That  the  Decree  of  the  Council  of  Trent 
is  deservedly  to  be  rejected,  which  affirms  that  good  works 
])rescrve  salvation,  or  that  justification  by  faith,  or  even  faith 
itself,  is  maintained  and  ])reserved,  either  in  the  whole,  or  iu 
the  least  i)art,  by  our  M  orks.  p.  707. 

13.  Patiicithti's  from  the  Formula  Concordlce^  concerning 
the  Fruits  <f  Faith.  (■*)  That  a  dift'erence  is  to  be  observed 
between  the  works  of  the  law,  and  the  works  of  the  Spirit 
and  that  the  works  which  a  regenerate  person  performs  with  a 
free  and  willing  mind  are  not  works  of  the  law,  but  works 
of  the  Spii'it,  which  are  the  fruits  of  faith  ;  because  they  who 
are  born  again  are  not  under  the  law,  but  under  grace,  p. 
58i),  590,  721,  722.  ('')  That  good  works  are  the  fruits  of  re- 
pentance, p.  12.  {")  Tliat  the  regenerate  receive  by  faith  a 
new  life,  new  aifcctions,  and  new  works,  and  that  these  are 
from  faith  in  repei;tance,  p.  134:.  (")  That  man  after  conver- 
sion and  justilication  begins  to  be  renewed  in  his  mind,  and  at 
length  in  his  understanding,  and  that  then  his  will  is  not  iiiac 
tive  or  backward  in  performing  daily  exercises  of  repentance, 
p.  582,  ()73,  70(1.  (<=)Tliat  we  ought  to  repent  as  well  on  account 
of  original  sin,  as  on  account  of  actual  sins,  p.  321,  Appendix, 
p.  159.  (')  That  repentance  with  Christians  continues  until 
deatli,  because  they  have  to  wrestle  with  the  remains  of  sin  in 
the  flesh  as  long  as  they  live,  p.  327.  (?)  That  we  must  enter 
upon,  and  advance  more  and  more  in  the  practice  of  the  law 
of  the  decalogue,  p.  85,  86.  (■')  That  the  regenerate,  although 
deliverLMl  rio]u  the  curse  of  the  law,  ought  nevertheless  still  to 
exercise  (heuiselves  in  the  Divine  law,  p.  718.  (')  That  the 
regenerate  ;u-e  not  without  the  law,  though  not  under  the  law, 
for  they  live  according  to  the  law  of  the  Lord,  p.  722.  (•')That 
the  law  ought  to  be  considered  by  the  regenerate  as  a  rule  of 
religious  lile,  p.  59G,  717,  Appendix,  p.  156.  (•)  That  the 
regeneiate  do  good  works,  not  by  constraint,  but  of  their  own 
accord  and  freely,  as  though  they  had  received  no  command, 
had  liL-ard  'if  no  threatenings,  and  expected  no  reward,  p.  596, 
178 


DOCTKINE  OF  THE  NEW  CIlUKCIf, 


13—14 


701.  (")  Tliat  Avitli  tliem  faith  is  always  occupied  in  some  good 
work,  and  lie  wlio  does  not  thus  pertbnn  good  -works,  is  desti- 
tute of  true  faith,  for  wliere  there  is  faith,  there  will  be  also 
good  works,  p.  701.  (")  That  charity  and  good  fruits  follow 
faith  and  regeneration,  p.  121,  122,  171,  ISS,  692.  (")  Faith 
and  works  agree  well  together,  and  are  inseparably  connected  ; 
but  faith  alone  lays  hold  of  the  blessing  without  works,  and  yet 
it  is  not  alone  ;  hence  it  is  that  faith  without  works  is  dead,  p. 
092,  093.  (P)  That  after  man  is  justiiied  by  faith,  his  faith 
being  then  true  and  alive  is  operative  by  charity,  for  good  works 
always  follow  justifying  faith,  and  are  most  certainly  discovered 
with  it;  thus  faith  is  never  alone,  but  always  accompanied  by 
hope  and  charit}',  p.  580.  (<i)  We  allow,  that  where  good 
works  do  not  follow  faith,  in  such  case  it  is  a  false  and  not  a 
true  faith,  p.  330.  (■■)  That  it  is  as  impossible  to  separate  good 
works  from  faith,  as  heat  and  light  from  lire,  p.  701.  (")  That 
as  the  old  Adam  is  always  inherent  in  our  very  nature,  the 
regenerate  have  continual  need  of  admonition,  doctrine,  threat- 
enings,  and  even  the  chastisements  of  the  law,  for  they  are 
reproved  and  corrected  by  the  Holy  Spirit  through  the  law,  p. 
719,  720,  721,  (t)  That  the  regenerate  must  wrestle  with  the 
old  Adam,  and  that  the  flesh  must  be  kept  under  by  exhorta- 
tions, threatenings,  and  stripes,  because  renovation  of  life  by 
faith  is  only  begun  in  the  present  life,  p.  595,  590,  721.  (")That 
there  remains  a  perpetual  wrestling  between  the  flesh  and  the 
spirit,  in  the  elect  and  truly  regenerate,  p.  075,  679.  That 
the  reason  why  Christ  promises  remission  ofsinstogood  works, 
is,  because  they  follow  reconciliation,  and  also  because  good 
fruits  must  necessarily  follow,  and  because  they  are  the  signs 
of  the  promise,  p.  110,  117.  (^)  That  saving  faith  is  not  in 
those  who  liave  not  charity,  for  charity  is  the  fruit  which  infal- 
libly and  necessarily  follows  true  faith,  p.  OSS.  (')  That  good 
Avorks  are  necessary  on  many  accounts,  but  not  as  a  meritorious 
cause,  p.  11,  17,  01,  95,  133,  5S9,  590,  702,  Appendix,  p.  172. 
{^"^)  That  a  regenerate  person  ought  to  co-operate  with  the  Holy 
Spirit,  by  the  new  gifts  and  powers  which  he  has  received,  but 
in  a  certain  way,  p.  5S2,  583,  071,  075,  Appendix,  p.  114. 
(^^)  In  the  Confession  of  the  Churches  in  the  Low  Countries, 
which  was  received  in  the  Synod  of  Dort,  xoe  read  as  follows  : 
"  Holy  faith  cannot  be  inactive  in  man,  for  it  is  a  faith  working 
by  charity  ;  and  works,  Avhich  proceed  from  a  good  root  of  faith, 
are  good  and  acceptable  in  the  sight  of  God,  as  being  fruits  of 
a  good  tree ;  for  we  are  debtors  unto  God  to  do  good  works, 
but  God  is  no  debtor  unto  us,  inasmuch  as  it  is  God  that  doeth 
them  in  ns." 

14:.  Concerning  Merits,  from  the  Formxda  Concordics.  (■») 
Tliat  it  is  false,  that  our  works  merit  remission  of  sins  ;  false, 
that  men  arc  accounted  righteous  by  the  righteousness  of  rea- 

179 


14  A  BRIEF  EXPOSITION  OF  THE  " 

son  ;  and  false,  that  reason  of  its  own  strength  is  capable  of 
loviiio-  Ci.id  above  all  things,  and  of  keeping"  His  hnv,  p.  Gl. 
C^)  That  faith  does  not  justitj  because  it  is  in  itself  so  good  a 
work,  and  so  excellent  a  virtue,  but  because  it  lays  hold  of  the 
merit  of  Christ  in  the  promise  of  the  gospel,  p.  76,  684.  (<^) 
That  the  ])roniise  of  remission  of  sins,  and  justiticatinn  for 
Christ's  sake,  does  not  involve  any  condition  of  merit,  because 
it  is  freely  ottered,  p.  67.  {^)  Tiiat  a  sinner  is  justified  in  the 
sight  of  God,  ur  absolved  from  his  sins,  and  from  the  most 
just  sentence  of  damnation,  and  adopted  into  the  number 
of  the  children  of  God,  without  any  merit  of  his  own,  and 
Avithout  an}'  works  of  his  own,  whether  past,  present,  or  future, 
of  mere  grace,  and  only  on  account  of  the  sole  merit  of  Christ, 
which  is  imputed  to  him  for  righteousness,  p.  684.  That 
good  woi-ks  tbllow  faith,  remission  of  sins,  and  regeneration  ; 
and  whatever  of  pollution  or  imperfection  is  in  them,  is  not 
accounted  sinful  or  defective,  and  that  for  Christ's  sake  ;  and 
thus  that  the  whole  man,  both  as  to  his  person  and  his  works, 
is  rendered  and  pronounced  righteous  and  holj^,  out  of  mere 
grace  and  mercy  in  Christ,  shed  abroad,  displayed,  and  magni- 
fied towards  us ;  wherefore  we  cannot  glory  on  account  oi 
merit,  p.  74,  '.^.i,  93,  336.  (f)  He  who  trusts  in  works,  think- 
ing he  can  merit  any  thing  thereby,  despises  the  merit  and 
grace  of  Christ,  and  seeks  a  way  to  heaven  without  Christ,  by 
his  own  strength,  p.  16,  17,  18,  19.  (s)  Whosoever  desires  to 
ascribe  something  to  good  works  in  the  article  of  justitication, 
and  to  merit  the  grace  of  God  thereby,  to  such  a  man  works 
are  not  only  unprotitable,  but  even  pernicious,  p.  708.  (•>) 
The  works  of  the  decalogue  are  enumerated, and  other  necessary 
works,  which  God  vouchsafes  to  reward,  p.  176,  198.  (')  We 
teach,  that  good  works  are  meritorious,  not  indeed  of  remission 
of  sins,  grace,  and  justitication,  but  of  other  temporal  rewards, 
and  even  spiritual  rewards  in  this  life,  and  after  this  life,  be- 
cause Paul  says,  "  Every  one  shall  receive  a  reward  according 
to  his  labor;"  and  Christ  says,  "Great  will  be  your  reward 
in  heaven  ;"  and  it  is  frequently  said,  that  "  it  shall  be  rendered 
unto  every  one  according  to  his  works  ;"  wherefore  we  acknow- 
ledge eternal  life  to  be  a  reward,  because  it  is  our  due  according 
to  promise,  and  because  God  crowns  Ilis  own  gifts,  but  not  on 
account  of  our  merits,  p.  96,  133,  134,  135,  136,  137,  138  (k) 
That  the  good  works  of  believers,  when  they  are  performed 
upon  right  principles,  and  directed  to  right  ends,  such  as  God 
requires  from  the  regenerate,  are  signs  of  eternal  salvation  ;  and 
that  God  the  Father  accounts  them  acceptable  and  pleasing  for 
Chi'ist's  sake,  and  prouiises  to  them  excellent  rewards  of  the  ))re- 
sent  life,  and  of  that  which  is  to  come,  p.  708.  (')  That  although 
good  works  n.erit  rewards,  yet  neither  from  their  worthiness 
nor  fitness  dc  thev  in-^rit  the  remission  of  sins,  or  the  glor^-  ot 
180 


DOOTRIXE  OF  THE  NEW  CHUKCU. 


14,  15 


eternal  life,  p.  96,  135,  139,  &c.  Appendix,  p.  1T4-.  ("•)  That 
Christ  at  the  last  judgment  will  pass  sentence  on  good  and  evil 
works,  as  the  genuine  eftects  and  evidences  of  men's  faith,  p. 
134  ;  Api^endix,  p.  1ST.  (")  Tliat  God  rewards  good  M  orks, 
but  that  it  is  of  grace  that  He  crowns  His  own  gifts,  is  asserted 
in  the  Confession  of  the  Churches  in  the  Low  Countries. 

15.  Concerning  Free-will,  from  the  Forniiila  Concordice. 
(")  That  man  lias  not  the  smallest  degree  of  ability  in  spiritual 
things,  p.  15,  18,  219,  318,  579,  056,  itc,  Appendix,  p.  141. 
(>>)  Tiiat  man  by  the  fall  of  his  tirst  parents  is  become  so  totally 
corrupt,  that  he  is  by  nature  blind  with  respect  to  spiritual 
things  which  relate  to  conversion  and  salvation,  and  accounts 
the  Word  of  God  as  a  foolish  thing  ;  and  that  he  is  and  con- 
tinues to  be  an  enemy  to  God,  until  by  the  power  of  the  Holy 
Spirit,  through  preaching  and  hearing  of  the  Woi'd,  he  is  of 
mere  grace,  without  any  the  least  co-operation  on  his  part,  con- 
verted, gifted  withfiiith,  regenerated,  and  renewed,  p.  656,  657. 
(<=)  That  man  is  altogether  corrupt  and  dead  to  wiiat  is  good,  so 
that  in  the  nature  of  man,  since  the  fall,  and  before  regeneration, 
there  is  not  so  mucli  as  a  spark  of  spiritual  strength  subsisting 
or  remaining,  whereby  he  can  prepare  hiinself  for  the  grace  of 
God,  or  apprehend  it  when  offered,  or  of  and  by  himself  be 
capable  of  receiving  it,  or  understand,  believe,  embrace,  think, 
will,  beiiiii,  perfect,  act,  operate,  co-operate  in  spiritual  things, 
or  apply  or  acconnnodate  himself  to  grace,  or  contribute  any 
thing  towards  his  conversion,  either  in  the  whole,  the  half,  or 
the  least  part,  p.  656,  658.  (<*)  That  man  in  spiritual  and 
Divine  things,  which  regard  salvation,  is  like  the  })illar  of  salt 
into  which  Lot's  wife  was  turned,  and  like  a  stock  or  a  stone 
without  life,  which  have  neither  the  use  of  eyes,  mouth,  nor  any 
of  the  senses,  p.  661,  662.  (^)  Tliat  still  man  has  a  locomotive 
power,  by  virtue  whereof  he  can  govern  his  outward  members, 
attend  public  worship,  and  hear  the  AVordandthe  gospel  ;  but 
that  in  his  private  thoughts  he  despises  it  as  a  foolish  thing; 
and  in  this  respect  is  worse  than  a  stock,  unless  the  Holv  Spirit 
is  efficacious  in  him,  p.  662,  671,  672,  673.  (f)  That  still  it  is 
liot  with  man  in  his  conversion,  as  in  the  forming  of  a  stone 
into  a  statue,  or  the  stamping  an  impression  upon  wax,  which 
have  neither  knowledge,  sense,  nor  will,  p.  662,  681.  (s)  That 
man  in  his  conversion  is  a  merely  passive  subject,  and  not  an 
active  one,  p.  662,  681.  (h)  That  man  in  his  conversion  does 
not  at  all  co-operate  with  the  Holv  Sjnrit,  p.  219,  579,  583, 
672,  676,  Appendix,  p.  143,  144.  \h)  That  man  since  the  fall 
retains  and  j)ossesses  the  facultj-  of  knowing  natui-al  things,  as 
also  free-will  in  some  measure  to  choose  natural  and  civil  good, 
p.  14,  218,  641,  664,  Api)endix,  142.  (})  That  the  assertions  oi 
certain  fathers,  and  modern  doctors,  that  God  draws  man,  but 
draws  him  in  a  numner  consistent  with  his  will,  are  not  con- 
LSI 


15,  16 


A  BRIEF  EXPOSITION  OF  THE 


sonant  witli  Holy  Scripture,  p.  582,  583.  (■<)  That  man,  when 
he  is  boni  again  by  the  power  of  tlie  Holy  Spirit,  co-operates, 
though  in  much  weakness,  from  the  new  i)0wei'3  and  gifts, 
Avhicli  the  Holy  Spirit  has  begun  to  operate  in  him  at  his  con- 
version, not  indeed  forcibly,  but  spontaneously,  p.  5S2,  &c., 
673,  67-1,  675,  Aj)pendix,  p.  144.  (')  That  in  the  regenerate, 
not  only  the  gifts  of  God,  but  likewise  Chi'itst  himself  dwells  by 
faith,  as  in  Ilis  temples,  p.  695,  697,  698,  A])pendix,  p.  130 
(•")  There  is  a  wide  ditierence  >  betM  een  baptized  persons  and 
persons  nut  baptized  ;  for  it  is  the  doctrine  of  Paul,  that  all  who 
have  been  baptized,  liave  put  on  Christ,and  are  truly  regenerate, 
having  thereby  acquired  a  freedom  of  will,  that  is  to  say,  being 
again  made  free,  as  Christ  testifies,  whence  they  not  only  hear 
the  Word  of  God,  but  are  likewise  enabled,  though  in  much 
weakness,  to  assent  and  embrace  it  by  faith,  p.  675. 

It  is  proper  to  observe,  that  the  foregoing  exti-acts  are  taken 
from  a  book  called  Formula  Concordi(B^  which  was  composed 
by  persons  attached  to  the  Augsburg  confession  ;  but  that  nev- 
ertheless the  like  doctrines  concernhig  jmtljication  hij  faith 
alone  are  maintained  and  taught  by  the  members  of  the  Re- 
formed Church  in  England  and  Holland  ;  wherefore  the  fol- 
lowing treatise  is  intended  for  all  ;  see  below,  n.  17,  18. 


A  SKETCH 

OF  TUE 

DOCTRINALS  OF  THE  NEW  CHURCH. 


16.  WE  now  proceed  to  give  a  brief  Exposition  of  the  Doc- 
trine of  the  New  Church,  which  is  signified  by  the  IS^ew  Jeru- 
salem in  tlie  Apocalypse,  chap.  xxi.  and  xxii.  This  doctrine, 
which  is  not  oidy  a  doctrine  of  faith,  but  also  of  life,  will  be 
divided  in  the  larger  work  into  three  parts. 

Tun  FiiiST  Part  will  treat :  I.  Of  the  Lord  God  the  Saviour, 
and  (f  ill,-  Divine  Trinity  in  Him.  11.  Of  the  Sacred  Scrip- 
ture, and  i(.s  Tioo  Senses,  the  Natural  and  the  Spiritual,  and 
of  its  Siijiclitij  thence  derived.  HI.  Of  Love  to  God  and  Love 
towards  our  Neighbor,  and  of  the  Agreement  of  those  Loves 
with  each  other.  IV.  Of  Faith,  and  its  Conjunction  with 
those  Two  Loves.  V.  The  Doctrine  of  Life  from  the  Com 
mandments  of  the  Decalogue.  VI.  Of  Li  formation  and  Re 
generation.  VH.  Of  Free-will,  and  Man'' s  Co-operation  with 
the  Lord  therrhy.  VIII.  Of  Baptism.  IX.  Of  the  Holy 
Siipj»-r.  X.  Of  Heaven  and  Hell.  XI.  Of  Man's  Con- 
junction th(  rctvitlt,  and  of  the  State  of'  Man's  Life  after 
Death  according  to  that  Conjunction.  XII.  O-^  Eternal  Life. 
182 


DOCTRINE  OF  THE  NEW  CHUECH. 


16—18 


The  Second  Part  will  treat:  I.  Of  tlie  Comuhimalimi  of 
the  Age  ^  or  End  of  the  present  Church.  II.  Of  the  CoihUkj  of 
the  Lord.  III.  Of  the  Last  Judgment.  IV.  Of  the  New 
Churchy  lohich  is  the  New  Jerusalem. 

The  Third  Part  will  point  out  the  Disagreements  ljetwe§n. 
the  Tenets  of  the 2)resent  Church,  and  those  oftlieNew  Church.. 
But  we  will  dwell  a  little  upon  these  how,  because  it  is  believed 
both  by  the  clergy  and  laity,  that  the  present  church  is  in  the 
genuiue  light  of  the  gospel  and  in  the  truths  thereof,  which 
cannot  ])ossib]y  be  disproved,  overturned,  or  controverted,  nut 
even  by  an  angel  from  heaven  :  neither  does  the  present  church 
see  any  otherwise,  because  it  has  withdrawn  the  niulerstanding 
from  faith,  and  yet  has  confirmed  its  tenets  by  a  kind  of  sight 
beneath  the  understanding,  for  falses  may  there  be  confirmed  to 
such  a  degree,  as  to  put  on  the  appearance  of  truths  ;  and  when 
this  is  the  case,  they  acquire  a  fallacious  light,  before  which  tlie 
light  of  truth  appears  as  darkness.  For  this  reason  we  shall 
here  dwell  a  little  upon  this  subject,  mentioning  the  disagree- 
ments, and  illustrating  them  by  brief  remarks,  that  such  as 
have  not  their  understandings  closed  by  a  blind  faith,  may  see 
them  at  first  as  in  a  kind  of  twilight,  and  afterwards  as  in 
morning  light,  and  at  length,  in  the  large  work,  as  in  the  light 
of  day.    The  disagreements  in  general  are  as  follows. 

I. 

17.  That  the  Churches.,  which  hy  the  Reformation  separatea, 
themselves  from  the  Roman  Catholic  Church,  dissent  in  vccrious 
points  of  doctrine  ;  lut  that  they  all  agree  in  the  articles  concern- 
ing a  Trinity  of  Persons  in  the  Godhead,  Original  Sin  from 
Adam,  Lmputation  of  the  Merit  of  Christ,  and  Justification  hy 
Faith  alone. 

brief  analysis  of  the  above  proposition. 

18.  The  churches  which  by  the  lieformation  separated  them- 
selves from  the  Romish  church,  are  composed  of  such  as  call 
themselves  Evangelical  and  Reformed,  likewise  Protestants, 
or,  from  the  names  of  their  leaders,  Lutherans  and  Calvinists, 
among  which  the  church  of  England  holds  the  middle  place  : 
we  sliall  say  nothing  here  of  the  (Treek  chnrcli,  which  long  ago 
si'[)aratod  from  the  church  of  Rome.  That  the  Protestant 
churches  dissent  in  various  things,  particularly  concerning  tlie 
lioly  sup[)cr,  baptism,  election,  and  the  person  of  Christ,  is  well 
known  to  many  ;  but  that  they  all  agree  in  the  articles  of  a 
trinity  of  persons  iu  the  Godhead,  original  sin,  imputation  of 
the  merit  of  Christ,  and  justification  by  faith  alone,  is  not  uni 
versally  known.  The  reason  of  this  is,  because  few  persons 
apply  themselves  to  inquire  into  the  differences  of  sentiment 


19—21 


A  BRIEF  EXrOSITION  OF  THE 


maintainecl  hy  dificrent  clmrches,  and  coiiicquentlj  few  under- 
stand wherein  tliej  agree:  it  is  on'.y  the  clergy  that  study  the 
tenets  of  their  cliurch,  while  the  laity  rarely  enter  deeply  into 
theiu,  and  consequently  are  unacquainted  with  differences  in 
m)inion.  That  nevertheless  they  agree  in  the  four  articles 
;fl)()ve-nicntioned,  both  in  their  general  principles,  and  in  many 
of  the  i)articulars,  will  appear  evident  to  any  one  wdio  will  be 
at  the  ])ains  to  consult  tlieir  books,  or  attend  to  their  sermons. 
I'his,  however,  it  is  necessary  to  make  the  reader  acquainted 
^\•ith,  on  account  of  what  follows. 

n. 

19.  T/iat  the  Roman  Catholics,  hefore  the  Reformation^  held 
and  taxight  exactly  the  same  things  as  the  Reformed  did  after 
it,  in  respect  to  the  four  articles  above-mentioned,  namely,  a 
Trinity  of  Persons  in  the  Godhead,  Original  Sin,  the  Imputa- 
tion (f  the  Merit  of  Christ,  and  Justification  h/  Faith  therein, 
only  with  this  difference,  that  they  conjoined  that  Faith  with 
Charity  or  Good  WorJcs. 

BRIEF  ANALYSIS. 

20.  That  there  is  such  a  conformity  between  the  Roman 
Catholics  and  the  Protestants  in  these  four  articles,  as  hardly 
to  l)e  any  material  difference,  except  that  the  former  conjoin 
faith  and  charity,  while  the  latter  divide  between  them,  is 
scarcely  known  to  any  one,  and  indeed  is  so  generally  unknown, 
that  the  learned  themselves  will  be  ready  to  wonder  at  the 
assertion.  The  reason  of  this  ignorance  is,  because  the  Roman 
Catholics  rarely  approach  God  our  Saviour,  but  instead  of  Him, 
the  Pope  as  His  vicar,  and  likewise  the  saints  ;  hence  they  have 
deeply  buried  in  oblivion  their  tenets  concerning  the  imputa- 
tion of  the  merit  of  Christ,  and  justification  by  faith.  That  never- 
theless such  tenets  are  received  and  acknowledged  by  them, 
evidently  appears  frotu  the  Decrees  of  the  council  of  Trent, 
quoted  above,  n.  3,  4,  5,  6,  7,  8,  and  confirmed  by  Pope  Pius 
IV.,  n.  2.  If  these  be  compared  with  the  tenets  extracted  from 
the  Augsburg  Confession,  and  from  the  Formula  Concordige 
thence  derived,  n.  9,  10,  11,  12,  the  difference  between  them 
will  be  found  to  consist  more  in  words  than  in  substance.  The 
doctors  of  the  church,  by  reading  and  comparing  the  above 
])a»aL;c's  together,  may  indeed  see  some  conformity  between 
them,  lint  still  i-atlier  obscurely;  that  these  therefore,  as  well 
as  those  who  'ire  less  learned,  and  also  the  laity,  may  be  fully 
satisfied  in  this  matter,  the  subject  shall  be  more  cleail^  illus- 
trated in  what  follows. 

in. 

21.  Tit  at  the  leading  Reformers,  Luther,  Melancthon,  and 
Calvin,  retaini  I  cdl  the  tenets  concerning  aTrinity  (f  Persons  in 

18i 


DOCTKIXE  OF  THE  NEW  CIIUROII. 


22,  23 


the  Godhead,  Original  Siri,  Imputaticn  of  the  Merits  of  Christ, 
and  Justification  by  Faith,  just  as  they  were  and  had  been 
among  the  Roman  Catholics  ;  but  that  they  separated  Charity 
or  Good  Works  fro7n  that  faith,  and  declared  that  they  were 
not  at  the  same  time  of  a  saving  efficacy,  toith  a  vieio  to  be  to- 
tally severed  from  the  Jioman  Catholics  as  to  the  very  Essen- 
tials of  the  Church,  which  are  Faith  and  Charity. 

BRIEF  AifALYSIS. 

22.  That  the  four  articles  above  mentioned,  as  at  present 
taught  ill  the  reformed  cluirches,  Avere  not  new,  and  lirst 
broached  by  those  three  leader?,  but  were  handed  down  from 
the  time  of  the  council  of  Nice,  and  taught  by  the  writers 
after  that  period,  and  thus  preserved  in  the  Roniish  church,  is 
very  plain  from  ecclesiastial  history.  The  reason  why  the 
Eoman  Catholics  and  the  reformed  agree  in  the  article  of  a 
trinity  of  persons  in  the  Godhead,  is,  because  they  both  ac- 
knowledge the  three  creeds,  the  Apostles',  theXicene,  and  the 
Athanasian,  in  which  a  trinity  is  taught.  That  they  agree  in 
the  article  of  the  imputation  of  the  merit  of  Christ,  is  plain 
from  the  extracts  from  the  council  of  Trent,  n.  3  to  8,  compared 
Avith  those  from  the  Formula  Concordia^,  n.  lU  to  15.  Their 
agreement  in  the  article  of  justification,  shall  now  be  the  sub- 
ject of  discussion. 

23.  The  doctrine  maintained  by  the  council  of  Trent,  con- 
cerning justifying  faith,  is  as  follows:  "It has  always  been  the 
uniform  opinion  of  the,  Catliolic  church,  that  faith  is  the  be- 
ginning of  man's  salvation,  the  foundation  and  root  of  all 
justification,  Avithout  which  it  is  impossible  to  please  God,  and 
attain  to  the  fellowship  of  Ilis  children,"  see  above,  n.  5  (^). 
Also,  "  That  faith  comes  by  hearing  the  Word  of  God,"  n.  4 
(<=).  Moreover  that  that  Romish  council  conjoined  faith  and 
charity,  or  faith  and  good  works,  may  clearly  be  socti  from  the 
quotations  above,  n.  4,  5,  7,  8.  But  that  the  reformed  churches, 
from  tlieir  leaders,  have  separated  them,  declaring  salvation  to 
consist  in  faith,  and  not  at  the  same  time  in  charity  or  Avorks, 
to  the  intent  that  they  might  be  totally  severed  from  the  Roman 
Catholics,  as  to  the  very  essentials  of  the  churcli,  Avhich  are 
faitli  and  clrarity,  I  have  frequently  heard  from  the  above- 
mentioned  leadeVs  themselves.  As  also,  that  they  establislied 
such  separation  by  the  following  considerations,  namely,  that 
no  one  can  do  any  good  thing  available  to  salvation  of  himself, 
nor  can  fulfil  the  law  ;  and  moreover,  [that  good  Avorks  should 
be  excluded]  lest  thereby  any  merit  in  man  should  enter  into 
faitli.  That  from  these  principles,  and  Avith  this  view,  they  ex- 
chided  the  good  Avorks  of  charity  and  faith,  and  thereby  also 
from  salvation,  is  plain  from  tlie  quotations  from  the  Formnla 
Concordia?  above,  n.  12  ;  among  Avhich  are  tliese  :  "  That  faith 


21—26 


A  BRIEF  EXPOSITION  OF  THE 


does  not  justify,  as  being  formed  by  charity,  as  the  Papists 
allege,  n.  12  (^) :  that  the  position,  that  good  works  are  neces 
sary  to  salvation,  ought  to  be  rejected  upon  many  accounts, 
and  among  others,  because  they  are  accepted  by  the  Papists  to 
support  a  bad  cause,  n.  12  (•>) :  that  the  decree  of  the  council  ot 
Trent  that  good  works  preserve  and  retain  salvation  and  faith, 
is  deservedly  to  be  rejected,"  n.  12  (") :  not  to  mention  other 
passages  to  the  same  purport.  That  still,  however,  the  Reformed 
conjoin  faith  and  charity  into  one  essential  of  salvation,  and 
only  diti'er  from  the  Roman  Catholics  respecting  the  quality  of 
works,  will  be  shown  in  the  following  article. 

IV. 

24.  That  nevertheless  the  leading  Reformers  adjoined  good 
works,  and  even  coixjoined  them,  to  their  faith,  1)ut  in  man  as  a 
passive  subject :  whereas  the  Roman  Catholics  conjoin  them  in 
man  as  an  active  sidject ;  and  that  notwithstanding  there  is 
actually  a  conformity  hetween  the  one  and  the  other  as  to  faith, 
xoorhs,  and  merits. 

BRIEF  ANALYSIS. 

25.  That  the  leading  Reformers,  although  they  separated 
faith  and  charity,  did  still  adjoin  and  even  conjoin  them,  but 
would  not  admit  of  their  being  united  into  one,  so  as  to  be 
both  together  necessary  to  salvation,  is  evident  from  their  books, 
sermons,  and  declarations  ;  for  after  they  have  separated  them, 
the}'  conjoin  them,  and  even  express  this  conjunction  in  clear 
terms,  and  not  in  such  as  admit  of  two  senses  ;  as  for  instance 
in  the  following.  That  faith  after  justilication  is  never  alone, 
but  is  always  accompanied  b}'  charity  or  good  works,  and  il 
not,  that  such  faith  is  not  a  living  but  a  dead  faith,  see  above, 
n.  13  (°)  (P)  (a)  {^)  (y)  C^'') :  "ay,  that  good  works  necessarily 
follow  taith,  n.  13  (^)  (y)  (^) :  and  that  the  regenerate  person, 
by  new  i)()wers  and  gifts,  co-operates  with  the  Holy  Spirit,  n. 
13  {^^).  That  the  Roman  Catholics  teach  exactly  the  same  doc- 
trines, is  plain  from  the  passages  collected  from  the  council  of 
Trent,  n.  4,  5,  6,  7,  8. 

26.  That  the  Reformers  profess  nearly  the  same  things  Mdth 
the  Roman  Catholics  concerning  the  merits  of  works,  is  evident 
from  the  following  quotations  from  the  Formula  ConcordioB. 
Tliat  good  works  are  rewarded  by  virtue  of  the  promise  and  by 
grace,  and  that  from  thence  they  merit  rewards  both  temporal 
and  spiritual,  n.  14  (')  {^)  (')  {") :  and  tbat  God  crowns  Hia 
own  gifts  with  a  reward,  n.  14  C^)  (").  The  like  is  asserted  iu 
the  council  of  Trent,  namel}',  That  God  of  His  grace  makes 
His  own  gifts  to  be  merits,  n.  5  (*") :  and  moreover,  that  sal- 
vation is  not  of  works,  but  of  promise  and  grace,  because  it 

186 


DOCTRINE  OF  THE  NEW  CUrKCir. 


2T— 29 


IS  God  wlio  operates  tliem  bj  His  Holy  Spirit,  n.  5  (<=)  C)  (?) 
(t)  (•)  {"). 

27.  From  comparing  tlie  one  and  tlie  other,  it  appears  at 
the  first  view,  as  though  there  was  an  entire  conformity  between 
them  ;  but  lest  this  should  be  the  case,  the  reformers  distin- 
guished between  the  works  of  the  law  proceeding  from  man's 
])urpose  and  will,  and  works  of  the  Spirit  proceeding  from  faitli 
as  from  a  free  and  spontaneous  source,  which  latter  they  de- 
nominated the  fruits  of  faith,  as  may  be  seen  above,  n.  11  ('') 
('),  and  n.  13  (^)  (')  ('),  and  n.  15  (k).  Hence,  on  an  accurate 
examination  and  comparison,  thei'e  does  not  appear  to  be  any 
ditt'erence  in  the  works  themselves,  but  only  in  the  quality  of 
them,  namely,  that  the  latter  sort  proceed  from  man  as  from 
a  passive  subject,  but  the  former  as  from  an  active  subject ; 
consequently  they  are  spontaneous  when  they  proceed  from 
man's  understanding,  and  not  at  the  same  time  from  his  will. 
This  is  said,  because  man,  while  he  does  good  works,  cannot 
but  be  conscious  that  he  is  douig  them,  and  consciousness  is 
from  the  imderstanding.  Kevertheless,  as  the  Reformed  like- 
wise preach  uj)  the  exercise  of  repentance,  and  wrestlings  with 
the  flesh,  n.  13  (d)  (e)  (f)  (g)  (h)  (k),  and  these  cannot  be  done 
by  man  but  from  his  purpose  and  will,  and  thus  by  him  as  from 
himself,  it  follows,  that  there  is  still  an  actual  conformity. 

28.  As  regards  free-will  in  conversion,  or  in  the  act  of  justi- 
fication, it  appears  as  if  their  sentiments  were  entirely  opposite 
to  each  other  ;  but  that  they  still  accord  together,  may  be  seen, 
if  we  duly  consider  and  compare  the  passages  transcribed  from 
the  council  of  Trent,  n.  G  ('^)  {^),  with  those  from  the  Fonnula 
Concoi'dice,  n.  15  ("^) ;  for  in  Christian  coimtries  all  are  baj)tized, 
and  from  thence  are  in  a  state  of  free-will,  so  as  to  be  enabled 
not  only  to  hear  the  Word  of  God,  but  likewise  to  assent  to  the 
same,  and  embrace  it  by  faith ;  consequently  no  one  in  the 
Christian  world  is  like  a  stock. 

29.  Hence  then  aj)pears  the  truth  of  what  is  asserted  in  n. 
19  and  n.  21,  namely,  that  the  Reformers  derived  their  opinions 
concerning  a  trinity  of  persons  in  the  Godhead,  original  sin,  the 
imputation  of  the  merit  of  Christ,  and  justification  by  faith, 
from  the  Roman  Catholics.  These  things  have  been  advanced, 
in  order  to  point  out  the  origin  of  their  tenets,  especially  the 
origin  of  the  separation  of  faith  fi-om  good  works,  or  the  doctrine 
of  faith  alone,  and  to  show  that  it  was  with  no  other  view  than 
to  be  severed  from  the  Roman  Catholics,  and  that,  after  all, 
tlieir  disagreement  is  more  in  words  than  in  reality.  From  the 
passages  above  adduced,  it  very  evidently  appears  upon  what 
foundation  the  faith  of  the  Reformed  churches  has  been  erected 
and  from  what  inspiration  it  took  its  rise. 


187 


80—32 


A  BKIEF  KXPOSITION  OF  THE 


Y. 

30.  That  the  whole  systevi  of  Theology  in  the  Christian 
world,  at  tliis  day,  is  founded  on  an  idea  of  Three  Gods, 
arising  from  the  Doctrine  of  a  Trinity  of  Persons. 

BRIEF  ANALYSIS. 

31.  "We  will  first  say  sometliing  concerning  the  origin  or 
eource  from  whence  the  idea  of  a  trinity  of  persons  in  the  God- 
liead,  and  thereby  of  three  Gods,  proceeded.  There  are  three 
Creeds,  entitled  the  Apostles',  the  Nicene,  and  the  Athanasian, 
which  specifically  assert  a  trinity  :  the  Apostles'  and  the  I^icene 
assert  simply  a  trinity,  bnt  the  Athanasian  a  trinity  of  persons. 
Tliese  three  Creeds  are  to  be  met  with  in  many  of  onr  Psalters, 
the  Apostles'  Creed  next  the  Psalm  which  is  sung,  the  Nicene 
after  the  Decalogue,  and  the  Athanasian  apart  hy  itself.*  The 
Apostles'  Creed  was  written  after  the  times  of  the  Apostles ; 
the  Nicene  Creed  at  the  Council  of  Nice,  a  city  of  Bithynia, 
whereunto  all  the  bishops  in  Asia,  Africa,  and  Europe,  Avere 
summoned  by  the  Emperor  Constantine,  in  the  year  318  ;  but 
the  Athanasian  Creed  was  composed  since  that  council  by  one 
or  more  persons,  with  an  intent  utterly  to  overthrow  tlie  Arians, 
and  was  afterwards  received  by  the  churches  as  cecumenical. 
In  the  two  former  creeds  the  confession  of  a  trinity  was  evident, 
but  from  the  third  or  Athanasian  Creed  the  profession  of  a 
trinity  of  persons  was  spread  abroad :  that  hence  arose  the 
idea  of  three  Gods,  shall  now  be  shown. 

32.  That  there  is  a  Divine  Trinity,  is  manifest  from  the 
Lord's  words  in  Matthew  :  "  Jesus  said,  go  malie  discij)lcs  of  all 
nations,  haptizing  them  in  the  name  of  the  Father,  of  the  Son, 
and  of  the  Holy  Spirit,^'  chap,  xxviii.  19;  and  from  tliese  words 
in  the  same  Evangelist :  "  Whe7i  Jesiis  ivns  Ijaptized,  lo,  the 
heavens  were  o_pened  xinto  Him,  and  He  saio  the  Holy  Spirit 
descending  like  a  dove,  and  coming  upon  Him,  and  lo,  a  voice 
from  heaven,  thisis  My  ieloved  Son,  in  tvJioni  I  am  n-idl  j>I<ased,''^ 
chap.  iii.  16,  17.  The  reason  why  the  Lord  sent  His  disciples 
to  baptize  in  the  name  of  the  Father,  Son  and  Holy  Spirit, 
was,  because  in  Him  then  glorified  there  was  a  Divine  Trinity  ; 
for  in  the  precedino-  verse  18,  lie  says,  All  jxnocr  is  giren  unto 
Me  in  heaven  and  in  earth  f  and  in  the  2(Jth  verse  following, 
Lo,  lam  with  j  ou  all  the  days,evcn  vMo  the  C(>nsnmmatio7i  of  the 
age  ;"  thus  Ho  spoke  of  Himself  alone,  and  not  of  three.  And 
in  John  :  "  The  Holy  Spirit  was  not  yet,  lecause  Jesus  was  not 
yet  glorified,''^  chap  vii.  39.  The  former  words  lie  uttered  after 
His  glorification,  and  His  glorification  was  His  complete  unitiou 
with  His  Father,  Who  was  the  Essential  Divine  [Princij)le]  iu 

*  Tliis  relates  to  the  Protestant  cliurcbes  on  the  Q.m\i\wMi.— Editor. 
188 


DOCTEINE  OF  THE  NEW  CIIUKCH. 


33—35 


Him  from  conception ;  and  the  Holy  Spii-it  Avas  the  Divine 
[Principle]  proceeding  from  Him  after  His  glorification  ;  John 
XX.  22. 

33.  Tlie  reason  why  the  idea  of  three  Gods  has  pi-incipally 
arisen  from  the  Athaiiasian  Creed,  where  a  trinity  of  ])erson3 
is  tanglit,  is,  because  the  word  j^crson.  begets  such  an  idea, 
which  is  further  implanted  in  the  mind  by  the  f  illowing  words 
in  the  same  Creed  :  There  is  one  jx'rso7i  of  tli.e  Fatlttv^  another 
of  the.  Son,  and  another  (f  the  Holy  Ghost  f  and  afterwards  : 
'■'■The  Father  is  God  and  Lord,  the  Son  is  God  and  Lord,  and 
the  Holy  Ghostis  God  and  I_.t>rd;'^  but  more  esijeciall}'  by  these : 
'■'■For  like  as  we  cz/v  rm/iji,  Ihjl  hy  the  Chz-istiun  verity  toacknow- 
ledge  e^ery  person  hy  JIlin.-<eJf  to  be  God  and  Lord,  so  are  ice 
forbidden  by  the  Catholic  rrVujion  to  say  there  be  three  Gods  or 
three  Lords  the  result  of  which  words  Js  this,  that  by  the 
Christian  verity  we  are  bound  to  confess  and  acknowledge  three 
Gods  and  three  Lords,  but  by  the  Catholic  religion  we  are  not 
allowed  to  say,  or  to  make  mention  of  three  Gods  and  Lords  ; 
consequently  we  may  have  an  idea  of  three  Gods  and  Lords, 
but  are  not  to  make  confession  thereof  with  our  mouth.  Jlever- 
theless,  that  the  doctrine  of  the  trinity  in  the  Atluinasian  Creed 
is  agreeable  to  truth,  if  only  instead  of  a  trinity  of  persons  be 
there  substituted  a  trinity  of  person,  which  trinity  is  in  God 
the  Saviour  Jesus  Clirist,  may  be  seen  in  the  Doctkixe  of  the 
New  Jerusalem  conckkning  the  Lord,  published  at  Amster- 
dam, in  the  year  1763,  n.  55  to  01. 

34.  It  is  to  be  observed,  that  in  the  Apostles'  Creed  it  is 
said,  L believe  in  God  the  Father,  in  J>'sus  Christ,  and  in,  the 
Lloly  Ghost  /"  in  the  Nicene  Creed,  belicce  in  one  God,  the 
Father,  in  one  Lord  Jesus  Christ,  and  in  the  Holy  Ghost,"'  tlius 
only  in  one  God  ;  but  in  the  Athaiuisian  Creed  it  is,  Ln  God 
the  Fafhi  r,  God  the  Son,  and  God  the  LLoly  Ghost,'''  thus  in 
three  Gods.  But  wliereas  the  authors  and  favorers  of  this 
creed  clearly  saw  that  an  idea  of  three  Gods  would  unav(jidably 
result  from  the  expressions  therein  used,  therefore,  in  order  to 
remedy  this,  they  asserted  that  one  substance  or  essence  belongs 
to  the  three;  but  still  there  arises  from  thence  no  other  idea, 
than  that  there  are  three  Gods  unanimous  and  agreeing  to- 
gether :  for  when  it  is  said  of  the  three  that  their  substance  or 
essence  is  one  and  indivisible,  it  does  not  remove  the  idea  of 
three,  but  confounds  it,  because  the  expression  is  a  metaphysical 
one,  and  the  science  of  metaphysics,  with  all  its  ingenuity, 
cannot  of  three  persons,  each  whereof  is  God,  make  one  ;  it  may 
indeed  make  of  them  one  in  the  confession  of  the  mouth,  but 
never  in  the  idea  of  the  mind. 

35.  That  the  whole  system  of  Christian  theology  at  this 
day  is  founded  on  an  idea  of  three  Gods,  is  evident  from  the 
doctrine  of  justification,  which  is  tlu  head  of  the  docti-inals  of 

189 


36,  37 


A  BHIEF  EXrOSmON  OF  THE 


the  Christian  chnrcli,  botli  among  Eoman  Catholics  and  Pro- 
testaiits.  That  doctrine  sets  forth  that  God  the  Father  sent 
His  Son  to  redeem  and  save  mankind,  and  gives  the  Holy  Spirit 
to  operate  the  same  :  every  man  wlio  liears,  reads,  or  repeats 
this,  cannot  but  in  his  thonglit,  that  is,  in  his  idea,  divide  Crod 
into  three,  and  suppose  that  one  God  sent  another,  and  operates 
by  a  third.  Tliat  tlie  same  thought  of  a  Divine  Trinity  dis- 
tinguislied  into  tliree  })ersons,  eacli  whereof  is  God,  is  continued 
throughout  the  rest  of  the  doctrinals  of  tlie  present  church,  as 
from  a  liead  into  its  body,  will  be  demonstrated  in  its  proper 
place.  In  the  mean  time  consult  what  has  been  premised  con- 
cerning justification,  consult  the  sj'stem  of  theology  in  general 
and  in  ])articnlar,  and  at  the  same  time  consult  yourself,  while 
listening  to  sermons  at  church,  or  while  praying  at  home, 
v/hether  you  have  any  other  perception  and  thought  thence 
resulting  than  of  three  Gods  ;  and  especially  while  you  are 
praying  or  singing  first  to  one,  and  then  to  the  other  two  sepa 
rately,  as  is  the  common  practice.  Hence  is  established  the 
truth  of  the  proposition,  that  the  whole  system  of  theology  in 
the  Christian  world  at  this  day,  is  founded  on  an  idea  of  three 
Gods. 

36.  That  a  trinity  of  Gods  is  contrary  to  Holy  Scripture,  is 
well  known,  for  it  is  written,  ''Am  not  /Je/iova/i,  and  ther'e  is  no 
God  else  beside  me,  ajusiGod  and  a  Saviour,  there  is  none  beside 
Jl/e,"  Isa.  xlv.  21,  22.  '•'■I  Je  ho  oak  am  thy  God,  and  thou  shali 
achnoioledge  no  God  beside  Me,  and  tlcere  is  no  Saviour  beside 
3/^,"  Hos.  xiii.  4.  '■'Thus  said  Jehooah  tlie  King  of  Israel  and 
the  Redeemer  thereof,  Jehovah  Zebaoth,  I  am  the  First  and  the 
Last,  and  beside  Me  there  is  no  God,"  Isa.  xliv.  6.  ^'Jehovah 
Zebaoth  is  His  name,  and  thy  Redeemer  the  Holy  One  of  Israel, 
the  God  of  the  whole  earth  shall  He  be  called,'''  Isa.  liv.  6.  "/w 
that  day  Jehovah  shall  be  King  over  the  whole  earth;  i7i  that  day 
there  shall  be  one  Jehovah,  and  His  name  One,''  Zech.  xiv.  9 
Beside  many  more  passages  elsewhere. 

37.  That  a  trinity  of  Gods  is  contrary  to  enlightened  reason, 
may  appear  tVom  )nany  considerations.  What  man  of  sound 
reason  can  bear  to  hear  that  three  Gods  created  the  world  ;  or 
that  creation  and  preservation,  redemption  and  salvation,  to- 
gether with  reformation  and  regeneration,  are  the  work  of  three 
Gods,  and  not  of  one  God  ?  And  on  the  other  hand,  what  jnan 
of  sound  reason  is  not  willing  to  hear  that  the  same  God  who 
is  onr  Creator,  is  also  our  Redeemer,  Kegenerator  and  Saviour  ? 
As  the  lattor  sentiment,  and  not  the  former,  accords  with  rea- 
son, there  is  therefore  no  nation  upon  the  face  of  the  whole 
oai-th,  possesscMl  of  religion  and  sound  reason,  but  what  acknow- 
ledges one  God.  That  the  Mahometans,  and  certain  nations  in 
Asia  and  Africa,  abhor  Christianity,  because  they  believe  it 
inculcates  the  worship  of  three  Gods,  is  well  known ;  and  tho 

190 


DOCTRINE  OF  THE  NEW  CIICRCH. 


38—40 


only  answer  of  the  Christians  tc  tlie  charge,  is,  that  the  tliree 
possess  one  essence,  and  thus  are  one  God.  1  can  atiirni,  that 
from  tlie  reason  wliich  has  been  given  nie,  I  can  clearly  see, 
that  neither  the  world,  nor  the  angelic  heaven,  nor  the  church, 
nor  anything  therein,  could  have  existed,  or  can  still  subsist, 
but  from  one  God. 

38.  Here  I  will  add  a  quotation  from  the  Confession  of  tho 
Dutch  Churches  received  at  the  Synod  of  Dort^  whicli  is  this  : 
"  I  belie* ve  in  one  God,  who  is  one  essence,  in  which  are  three 
Fersone,  truly  and  really  distinct,  in  communicable  properties 
from  eternity,  namel}',  the  Father,  the  Son,  and  the  Holy  Spirit ; 
the  Father  is  of  all  things,  both  visible  and  invisible,  the  cause, 
origin,  and  beginning  ;  the  Son  is  the  AVord,  wisdom,  and  image 
of  the  Father ;  the  Holy  Spirit  is  the  eternal  virtue  and  power 
proceeding  tVom  the  Father  and  the  Son.  However  it  must  be 
allowed,  that  this  doctrine  far  exceeds  the  comprehension  of  tlio 
human  mind  ;  we  must  therefore  wait  till  we  come  to  heaven 
for  a  perfect  knowledge  thereof." 

VI. 

39.  That  the  Tenets  of  the  aforesaid  Theology  appear  to  he 
trroneous,  after  the  idea  of  a  Trinity  of  Persons,  and  the  conse- 
quent idea  of  Three  Gods  has  been  rejected,  and  tlie  idea  of  One 
God,  in  whom  is  a  Divine  Trinity,  received  in  its  stead. 

BRFEF  ANALYSIS. 

40.  Tlie  reason  wliy  the  tenets  of  .the  present  church,  which 
are  founded  upon  the  idea  of  three  Gods,  derived  from  the 
doctrine  of  a  trinity  of  persons  literally  understood,  appear  erro- 
neous, after  the  idea  of  one  God,  in  whom  is  a  Divine  Trinity, 
has  been  received  in  its  stead,  is,  because,  till  this  truth  is  re- 
ceived, we  cannot  see  Avhat  is  erroneous.  The  case  herein  is 
like  a  person,  who  in  the  night  time,  by  the  light  of  some  stars 
only,  sees  various  objects,  especially  inuiges,  and  believes  them 
to  be  living  men;  or  like  one,  who  in  the  twilight  before  sun- 
rise, as  he  lies  in  his  bed,  fancies  he  sees  goblins  in  the  air,  and 
believes  them  to  be  angels  ;  or  like  a  person,  who  sees  many 
things  in  the  delusive  light  of  fantasy,  and  believes  them  to 
be  real ;  such  things,  it  is  well  known,  do  not  appear  according 
to  their  true  qualities,  until  the  person  comes  to  enjoy  the  light 
of  the  day,  or,  in  other  words,  until  his  understanding  is  broad 
awake.  The  case  is  the  same  with  the  spiritual  things  of  the 
church,  which  luive  been  erroneously  and  falsely  pei-ceived,  and 
even  confirmed,  when  genuine  truths  present  themselves  in 
their  own  light,  which  is  the  light  of  heave:^..  Who  is  there 
that  caimot  understand,  that  all  tenets  founded  on  the  idea  of 
three  Gods,  must  be  interiorly  erroneous  and  false  ?    I  say  in- 

191 


40— i2 


A  BRIEF  EXPOSITION  OF  THE 


teriorly,  because  the  idea  ofGod  enters  into  evevv  thing  belong- 
ing to  the  churcli,  religion,  and  worship ;  and  theological  matters 
have  their  residence  above  all  others  in  the  human  mind,  and 
among  these  the  idea  of  God  is  the  princi])al  or  supreme  ; 
wherefore  if  this  be  false,  all  beneath  it,  in  consequence  of  the 
principle  from  whence  they  flow,  must  likewise  be  false  or  falsi- 
tied  :  for  that  which  is  supreme,  being  also  the  inmost,  con- 
stitutes the  very  essence  of  all  that  is  derived  from  it ;  and  the 
essence,  like  a  soul,  forms  them  jiito  a  body,  after  its  own  image ; 
and  when  in  its  descent  it  lights  upon  truths,  it  even  infects 
them  with  its  own  blemish  and  error.  The  idea  of  three  Gods' 
in  theology  may  be  compared  to  a  disorder  seated  in  the  heart 
or  lungs,  in  which  the  patient  fancies  himself  to  be  in  health, 
because  his  physician,  not  knowing  his  disease,  persuades  him 
that  he  is  so  ;  but  if  the  physician  knows  it,  and  still  persuades 
the  patient  that  lie  is  in  health,  he  may  justly  be  charged  with 
deep  malignity. 

VIL 

41.  That  then  true  saving  Faith,  which  is  a  Faith  in  One 
God,  united  with  Good  Woi'lcs,  is  acknowledged  and  received. 

BRIEF  AJJ'ALTSIS. 

42.  The  reason  why  this  faith,  which  is  a  faith  in  one  God, 
is  acknowledged  and  received  as  truly  saving,  when  the  former 
faith,  which  is  a  faith  in  three  Gods,  is  rejected,  is,  because  till 
this  is  the  case  it  cannot  bfe  seen  in  its  proper  form  :  for  the 
faith  of  the  present  day  is  set  forth  as  the  only  saving  faith, 
because  it  is  a  taith  in  one  God,  and  a  faith  in  a  Saviour  ;  but  it 
must  be  observed,  that  this  taith  has  two  taces,  the  one  internal, 
and  the  other  external ;  its  internal  face  is  formed  from  the 
perception  of  three  Gods  (for  who  perceives  or  thinks  any  other- 
Avise  ?  Let  every  one  examine  himselt") ;  whereas  its  external 
face  is  formed  from  the  confession  of  one  God  (for  who  confesses 
or  speaks  otherwise?  Let  every  one  examine  himselt).  These 
two  faces  are  altogether  discordant  with  each  other ;  so  that  the 
external  is  not  acknowledged  by  the  internal,  nor  is  the  internal 
known  by  the  external.  From  this  disagreement,  and  the 
vanishing  of  the  one  out  of  sight  of  the  other,  a  confused  idea 
of  things  pertaining  to  salvation  has  been  conceived  and  brought 
forth  ill  the  church.  It  is  otherwise,  when  the  internal  and  ex- 
ternal faces  accord  together,  and  mutually  regard  and  acknow- 
ledge each  other  as  one  ;  that  this  is  the  case,  when  one  God, 
in  whom  is  a  Divine  Trinity,  is  not  oidy  perceived  by  the  mind, 
but  likewise  acknowledged  by  the  mouth,  is  self-evident.  That 
the  tenet  of  the  Father's  being  alienated  from  niaidcind,  is  then 
abolished,  together  with  that  of  Ilis  reconciliation,  and  that 

192 


TX)CTRINE  OF  THE  NEW  CHrECn. 


43,  44 


quite  another  doctrine  takes  place  concerning  imputation,  re- 
mission of  sins,  regeneration,  and  salvation  thence  derived,  will 
clearly  be  seen  in  tlie  work  itself,  in  tlie  light  of  reason  illus- 
trated by  Divine  Truths  from  the  Sacred  Scripture.  This  faith 
is  called  a  faith  united  with  good  works,  because  without  this 
union  it  is  impossible  to  have  faith  in  one  God. 

VIII. 

43.  And  that  this  Fan  i  is  in  God  the  Saviour  Jesus  Christ, 
which  in  its  siynple  Forin  is  as  follows  : — 1.  That  there  is  One 
God  in  Wliom  is  a  Divine  Triniti/,  and  that  he  is  the  Lard  Jesus 
Christ,  n.  That  saving  Faith  is  to  believe  in  Him.  III.  That 
Evils  ought  to  he  shunned,  because  they  are  of  the  Devil,  and  from 
the  Devil.  lY.  That  Good  Works  ought  to  he  done,  because 
they  are  of  God,  and  from  God.  V.  And  that  they  ought  to 
be  done  by  man  as  of  himself  but  with  a  belief  that  they  are 
from  the  Lord,  operating  in  hi?n  and  by  him. 

BRIEF  ANALYSIS. 

44.  This  is  the  faith  of  the  Xew  Church  in  its  simple  form, 
which  will  appear  more  fully  in  the  Appendix,  and  still  more  at 
large  in  the  lirst  part  of  the  work  itself,  where  I  shall  treat  of 
the  Lord  God  the  Saviour,  and  of  the  trinity  in  Him  ;  of  love  to 
God,  and  love  towards  our  neighbor;  of  faith,  and  its  conjunc- 
tion with  those  two  loves  ;  also  in  the  other  parts,  which  will 
follow  in  their  proper  order.  But  it  is  necessarv  that  this  pre- 
liminary concerning  the  above-mentioned  faith  should  here  be 
briefly  illustrated.  The  first  position,  namely.  That  there  is 
one  God,  in  whom  there  is  a  Divine  Trinity,  and  that  He  is 
the  Lord  Jesus  Christ,  is  summarily  illustrated  in  the  following 
manner.  It  is  a  certain  and  established  truth,  that  God  is  one, 
that  His  essence  is  indivisible,  and  that  there  is  a  trinity  ;  since 
therefore  God  is  one,  and  His  essence  is  indivisible,  it  follows, 
that  God  is  one  person,  and  that  a  trinity  is  in  that  person. 
That  this  is  the  Lord  Jesus  Christ,  appears  from  hence,  that 
He  was  conceived  of  God  the  Father,  Luke  i.  34,  35;  and  that 
thus  as  to  His  soul  and  essential  life  He  is  God  ;  and  therefore, 
as  He  Himself  said,  tliat  the  Father  and  He  are  one,  John  x. 
30 ;  that  He  is  in  the  Father,  and  the  Father  in  Him,  Jnhn  xiv. 
10,  11  ;  that  he  who  seeth  Him  and  knoweth  Him,  seeth  and 
knoweth  the  Father,  John  xiv.  7,  0;  that  no  one  seeth  and 
knoweth  the  Father,  but  He  who  is  in  the  bosom  of  the  Father, 
John  i.  IS;  that  all  things  belonging  to  the  Father  are  His, 
John  iii.  35  :  chap.  xvi.  15  ;  that  He  is  the  Way,  the  Truth, 
and  the  Life,  and  that  no  one  cometh  unto  the  Father  but  by 
Him,  John  iiv.  6  ;  consequentlv  from  Him,  because  He  is  in 

r 13  ,  "  193 


A  BKIEF  EXPOSITION  OF  THE 


Him,  and  thus  is  He  Himself;  and  according  to  Paul,  that  in 
Him  dwells  all  the  fulness  of  the  Godhead  bodily,  Coloss.  ii.  9  ; 
and  according  to  Isaiah,  "  Unto  us  a  Child  is  horn,  unto  us  a 
Son  is  given,  whose  name  is  God,  Faihei'  of  Eternity,^''  ix.  5  ; 
and  again,  that  He  hath  power  over  all  flesh,  John  xvii.  2  ;  and 
that  He  hath  all  power  in  heaven  and  earth,  Matt,  xxviii.  18  : 
whence  it  follows,  that  He  is  the  God  of  heaven  and  earth. 
The  second  position,  namely,  That  saving  faith  is  to  believe  in 
Him,  is  illustrated  thus  :  "  Jesus  said.  He  that  bolieveth  in  Me, 
shall  not  die  eternally,  but  shall  live,"  John  xi.  25,  20  ;  "  This 
is  the  will  of  the  Father,  that  every  one  who  believeth  in  the 
Son  may  have  eternal  life,"  John  vi.  40  ;  "  God  so  loved  the 
world,  that  He  gave  His  only  begotten  Son,  that  whosoever 
believeth  in  Him,  should  not  perish,  but  have  everlasting  life," 
John  iii.  15,  10  ;  "  He  that  believeth  in  the  Son,  hath  everlast- 
ing life,  but  he  that  believeth  not  the  Sou,  shall  not  see  life, 
but  the  wrath  of  God  abideth  on  him,"  John  iii.  36.  The  three 
remaining pwjoositions,  namely,  That  evils  ought  to  be  shuimed, 
because  they  are  of  the  devil  and  from  the  devil ;  and  that  good 
works  ought  to  be  done,  because  they  are  of  God  and  from 
God ;  but  that  man  ought  to  believe  that  they  are  from  the 
Lord,  operating  in  him  and  by  him,  have  no  need  of  illustration 
and  proof,  for  the  M-hole  Sacred  Scripture,  fr()m  beginning  to 
end,  proves  them,  and,  in  short,  teaches  nothing  else  but  to 
shun  evils,  and  do  good,  and  to  believe  in  the  Lord.  Besides, 
without  these  three  there  cannot  be  any  religion,  for  all  religion 
relates  to  life  ;  and  life  consists  in  shunning  evils  and  in  doing 
good,  which  camiot  be  done  by  man  except  as  of  himself; 
wherefore  if  these  three  are  removed  from  the  church,  the  Sa- 
cred Scripture,  together  with  religion,  is  likewise  removed  at 
the  same  time:  in  which  case  the  church  is  no  longer  a  church. 
For  a  further  account  of  the  faith  of  the  New  Church,  in  its 
universal  and  particular  form,  see  below,  n.  116, 117  ;  all  which 
will  be  demons'^rated  in  the  work  itself. 

IX. 

15.  That  the  Faith  of  the  'prtht.ni  day  has  separatea  ixtvu/ion 
from  the  Churchy  since  Religion  C07isist6  in  the  A  chiowledg- 
ment  of  one  God,  and  in  the  Worship  of  Him^  fro7n  Faith 
grounded  in  Charity. 

BKIEF  ANALYSIS. 

46.  What  nation  is  there  upon  the  face  of  tlie  earth,  pos- 
Bcssed  of  religion  and  sound  reason,  that  does  not  know  and 
believe,  that  there  is  one  God,  and  that  to  do  evils  is  contrary 
to  Him,  and  that  to  do  good  is  well-pleasing  to  Him,  and  that 
man  must  do  this  from  his  soul,  from  his  heart,  and  from  hia 
strength,  althoua:h  it  is  by  influx  from  God  ;  and  that  lierein 
194 


DOCTEINE  OF  THE  NEW  CHURCH. 


46 


consists  religio-..?  "Who  therefore  docs  not  see,  that  to  confess 
throe  persons  in  the  Godhead,  and  to  assert  that  in  good  works 
tliere  is  nothing  of  sal  vatioii,  is  to  separate  religion  from  the 
church  ?  Yet  so  it  is  asserted  in  these  woi'ds  :  "  That  faith 
justifies  Avitliout  good  works,"  n.  13  ('^)  Q') ;  that  works  are 
not  necessary  to  salvation,  nor  to  faith,  because  salvation  and 
faith  are  neither  ])reserved  nor  retained  by  good  woi-ks,"  n.  12 
(g)  (h)  (m)  (n)  ;  consequently,  that  there  is  no  bond  of  conjunc- 
tion between  faith  and  good  Avorks.  It  is  indeed  said  after- 
wards, "  that  good  works  nevertheless  follow  faith,  as  fruit  is 
produced  from  a  tree,"  n.  13,  (')  ("),  but  then,  let  us  ask,  who 
does  them,  nay,  avIio  thinks  of  them,  or  who  is  spontaneously 
led  to  perform  them,  while  he  knows  or  believes  that  they 
do  not  at  all  contribute  to  salvation,  and  also,  that  no  one  can 
do  any  good  thing  towards  salvation  of  himself,  and  so  on?  If 
it  be  alleged  that  the  leaders  of  the  church  liave  still  conjoined 
faith  with  good  works,  it  may  be  said  in  reply,  that  this  con- 
junction, when  closely  inspected,  is  not  conjunction,  but  mere 
adjunction,  and  this  onlj  like  a  superfluous  appendage,  that 
neither  coheres  nor  adheres  in  any  other  manner  than  as  a  dark 
background  to  a  portrait,  which  serves  to  set  oft'  the  figure 
represented,  and  give  it  more  the  appearance  of  life.  It  may  be 
said  further,  that  inasmuch  as  religion  has  relation  to  life,  and 
this  consists  in  good  works  according  to  the  truths  of  faith,  it 
is  evident  that  real  religion  is  the  portrait  or  figure  represented 
itself,  and  not  the  mere  shady  appendage  ;  yea,  that  when  good 
works  are  regarded  as  such  an  appendage,  they  must  be  reputed 
by  many  as  of  no  more  account  than  the  tail  of  a  horse,  Avhich, 
as  contributing  nothing  to  the  horse's  strength,  may  be  cut  oft' 
at  pleasure.  Who  can  rationally  conclude  otherwise,  while  he 
imderstands  such  expressions  as  these  according  to  their  obvious 
meaning  ;  "  That  it  is  a  folly  to  imagine  that  the  works  of  the 
second  table  of  the  decalogue  justify  in  the  sight  of  God."  n. 
12  {^) ;  and  tliese  ;  "Tliat  if  any  one  believes  he  shall  therefore 
obtain  salvation,  because  he  hath  charity,  he  brings  a  reproach 
upfii  Christ,"  n.  12  (e) ;  as  also  tliese  :  ""That  good  works  are 
ntterly  to  be  excluded,  in  treating  of  justification  and  eternal 
life,"  n.  12  C) ;  with  more  to  the  same  ])urpose  ?  Who,  there- 
fore, when  he  reads  afterwards,  that  good  works  necessarily 
follow  faith,  and  that  if  they  do  not  follow,  the  faith  is  a  false 
and  not  a  true  faith,  n.  13  (p)  (q)  (y),  with  more  to  the  same 
purpose,  attends  to  it  ?  or  if  he  attends  to  it,  understands 
whether  such  good  works  are  attended  with  any  perception  or 
consciousness  ?  yet  good  which  proceeds  from  man  without  his 
having  a  perception  or  consciousness  of  it,  has  no  more  life  in 
it  than  if  it  came  from  a  statue.  But  if  we  inrpiire  more  deeply 
into  the  rise  of  this  doctrine,  it  will  appear  as  though  the 
leading  Reformers  first  laid  down  faith  alone  as  their  rule,  in 

195 


48—50 


A  BRIEF  EXPOSITION  OF  THE 


order  that  thej  might  he  severed  from  the  Roman  Catholics, 
as  mentioned  ahove,  n.  21,  22,  23  ;  and  that  afterwards  they 
adjoined  thereto  the  works  of  chai-ity,  that  their  sj'stem  might 
not  appear  to  contradict  the  Sacred  Scriptures,  but  have  the 
semblance  of  religion,  and  thus  be  salved  over. 

X. 

47.  That  the  Faith  of  the  present  Church  cannot  be  conjoin 
ed  with  CJiarity,  and  produce  any  Fruits,  which  are  Good 
Works. 

BRIEF  ANALYSIS. 

48.  Before  we  proceed  to  the  proof  of  this  proposition,  we 
shall  first  explain  the  origin  and  nature  of  cliarity,  and  the 
origin  and  nature  of  faitli,  and  thus  the  origin  and  nature  of 
good  works,  which  are  called  fruits.  Faith  is  truth,  wherefore 
the  doctrine  of  faith  is  the  doctrine  of  truth  ;  and  the  doctrine 
of  truth  has  its  seat  in  the  understanding,  and  thence  in  the 
thought,  and  from  the  thought  descends  into  the  speech ; 
wherefore  it  teaches  wiiat  we  are  to  will,  and  what  we  are  to  do, 
thus  that  evils,  and  what  evils,  are  to  be  shunned,  and  that 
good  works,  and  what  good  works,  are  to  be  done.  When 
man  from  such  a  principle  does  good,  tlien  good  conjoins  itself 
with  truth,  because  the  will  is  conjoined  with  the  understanding, 
for  good  appertains  to  tlie  will,  and  truth  to  the  undei-standing  ; 
from  this  conjunction  arises  the  afiection  of  good,  which  in  its 
essence  is  charity,  and  the  afiection  of  truth,  which  in  its  essence 
is  faith,  and  these  two  united  together  constitute  a  marriage ; 
from  which  marriage  good  works  are  produced,  as  fruits  from  a 
tree  ;  and  hence  they  become  the  fruits  of  good,  and  the  fruits 
of  truth  ;  the  latter  are  signified  in  tlie  Word  by  grapes,  but 
the  former  by  olives. 

49.  From  this  generation  of  good  works,  it  is  evident,  that 
faith  alone  cannot  possibly  produce  or  beget  any  works,  that 
deserve  tlie  name  of  fruits,  any  more  than  a  woman  can  of 
herself  produce  any  offspring  without  the  concurrence  of  a  man; 
wlierefore  the  tVuits  of  faith  is  a  vain  expression,  and  a  word 
without  meaning.  Besides,  throughoutthe  whole  world,  nothing 
ever  was  or  can  be  produced,  but  from  a  marriage  of  two,  one 
whereof  has  relation  to  good,  and  the  other  to  truth,  or,  in  the 
opposite  sense,  one  to  evil,  and  the  other  to  what  is  false  ;  con- 
sequently no  wcu'ks  can  be  conceived,  much  less  brought  into 
existence,  but  fixmi  such  marriage,  good  works  from  the  mar- 
riage of  good  and  truth,  and  evil  works  from  the  marriage  of 
evil  and  the  false. 

.50.  The  reason  why  charity  cannot  be  conjoined  with  the 
faith  of  the  present  church,  and  consequently  why  good  works 
canncjt  spring  from  any  marriage  union  between  them  is, 
196 


DOCTKINE  OF  THE  NEW  CHURCH. 


50—52 


fcocause  imputation  supplies  every  tiling,  remits  guilt,  justi- 
fies, regenerates,  sanctities,  imparts  the  life  of  heaven  and 
thus  salvation,  and  all  this  freely,  witliout  any  works  of  man: 
in  this  case,  what  is  charity,  which  ought  to  be  united  with 
faith,  but  something  vain  and  sujierfluous,  and  a  mere  addition 
and  supplement  to  imputation  and  justification,  to  which  never- 
theless it  adds  no  weight  or  value  ?  Besides,  a  faith  founded  on 
the  idea  of  three  Gods  is  erroneous,  as  has  been  shown  above, 
n.  89,  40  ;  and  with  an  eri-oneous  taith,  charity,  that  in  itself  is 
ciiarity,  cannot  be  conjoined.  There  are  two  reasons  given  for 
believing  that  there  is  no  bond  of  union  between  that  faith  and 
charity;  the  one  is,  because  they  make  their  faith  to  be  of  a 
spiritual  qnalit\%  but  charit}'  mereh' natural  and  moral,  imagin- 
ing that  there  can  be  no  conjunction  between  what  is  spiritual 
and  what  is  natural ;  the  other  reason  is,  lest  any  thing  of  man, 
and  so  any  thing  of  merit,  should  gain  admission  into  their 
faith,  which  they  suppose  to  be  alone  of  a  saving  nature.  Fur- 
thermore, between  charity  and  that  faith  there  is  no  conjunc- 
tion, but  there  is  with  the  new  faith,  which  may  be  seen  below, 
n.  116,  117. 

XL 

51.  That  from  the  Faith  of  tliepresent  Clmrch  there  results 
a  Worship  of  the  Mouth  and  7iot  of  the  Life,  lohereas  the  Wor- 
ship of  the  Mouth  is  accepted  by  the  Lord,  in  proportion  as  it 
proceeds  from  the  Worship  of  the  Life. 

BRrEF  ANALYSIS. 

52.  This  is  testified  b}'  experience.  How  few  are  there  at 
this  day,  wlio  form  their  lives  after  the  precepts  of  the  deca- 
logue, and  other  precepts  of  the  Lord,  from  a  religious  princi- 
ple? And  how  few  are  there  at  this  day,  who  desire  to  look 
their  own  evils  in  the  face,  and  to  perform  actual  repentance, 
and  thus  enter  upon  the  worship  of  the  life  ?  or  who,  among 
those  that  make  pretensions  to  piety,  ])erfoi'm  any  other  re- 
pentance than  that  of  the  mouth,  which  consists  in  words  only, 
confessing  themselves  to  be  sinners,  and  praying,  according  to 
the  doctrine  of  the  church,  that  God  the  Father,  for  the  sake 
of  His  Son,  who  suffered  upon  the  cross  for  their  sins,  took 
away  their  damnation,  and  atoned  for  them  Avith  His  blood, 
would  mercifully  forgive  their  transgressions,  that  so  they  might 
be  presented  without  spot  or  blemish  before  His  judgment-seat  ? 
Who  does  Tiot  see,  that  this  woi-ehip  is  that  of  the  lungs  only, 
and  not  of  the  heart,  consequently  that  it  is  external  worship, 
and  not  internal  ?  for  it  is  a  prayer  for  the  remission  of  sins, 
M-hen  yet  man  is  not  conscious  of  a  single  sin  that  he  has  ;  and 
if  he  did  know  of  any,  he  would  cover  it  over  with  favor  aiid 
indulgence,  or  with  a  faith  that  is  to  purify  and  absolve  him, 

197 


S2— 54 


A  BRIEF  EXPOSITON  OF  THE 


without  any  works  of  liis.  But  tliis  conduct  may  be  compared 
to  that  of  a  servant,  who  shoukl  go  to  his  master  with  liis  face 
and  clothes  bedaubed  with  soot  and  tilth,  and  say,  Sir,  wash 
me.  Would  not  his  master  in  such  case  naturally  say  to  him, 
Thou  foolish  servant,  what  is  it  thou  sayest  ?  See  !  there  is  water, 
soap,  and  a  towel,  hast  thou  not  hands  of  thine  own,  and  strength 
to  use  them  ?  wasli  thyself.  Thus  also  the  Lord  God  will  say, 
The  means  of  purification  are  provided  by  Me,  and  from  Me 
also  thou  hast  will  and  power,  wherefore  use  these  My  gifts  and 
talents,  as  thy  own,  and  thou  shaltbe  puriiied.  Take  another 
example  by  way  of  illustration.  Suppose  you  should  pray  a 
thousand  times  at  home  and  at  church,  that  God  the  Father, 
for  the  sake  of  Ilis  Son,  would  preserve  you  from  the  devil,  and 
should  not  at  the  same  time,  from  that  freedom  of  will  in 
which  you  are  perpetually  kept  by  the  Lord,  keep  yourself  from 
evil,  and  so  from  the  devil  ;  you  could  not  in  this  case  be  pre- 
served even  by  legions  of  angels  sent  from  the  Lord  ;  for  the 
Lord  cannot  act  contrary  to  Liis  own  Divine  order,  which  is, 
that  man  should  examine  himself,  discover  his  evils,  resist  them, 
and  this  as  of  himself,  yet  IVom  the  Lord.  This  does  not 
indeed  at  this  day  appear  to  be  the  gospel,  nevertheless  it  is  the 
gospel,  for  the  gospel  is  salvation  by  the  Lord.  The  reason  why 
the  worship  of  the  mouth  is  accepted  by  the  Lord  according  to 
the  worship  of  the  life,  is,  because  the  speech  of  man  before 
God,  and  before  the  angels,  has  its  sound  from  the  affection  of 
his  love  and  faith,  and  these  two  are  in  man  according  to  his 
life;  wherefore,  reader,  if  the  love  of  God  and  faith  in  Ilim 
are  in  your  life,  the  sound  of  your  voice  will  be  like  that  of  a 
dove  ;  but  if  self-love  and  self-confidence  are  in  your  life,  the 
sound  of  your  voice  will  be  like  that  of  an  owl,  howsoever  you 
may  endeavor  to  imitate  the  dove.  The  spiritual  principle, 
which  is  within  the  sound,  is  the  cause  of  this. 

XIL 

53.  That  the  doctrine  of  the  present  Church  is  interwoven 
with  many  Paradoxes,  which  are  to  be  embraced  by  Faith  ;  and 
that  therefore  its  tenets  gain  admission  into  the  Memory  only, 
and  not  into  any  part  of  theUnderstanding  above  the  Memory, 
but  merely  into  confirmatory  augmentations  below  it. 

BRIEF  ANALYSIS. 

54.  The  rulers  of  the  church  insist,  that  the  understanding 
is  to  be  kept  under  obedience  to  faith,  nay  that  faith,  properly 
speaking,  is  a  faith  in  what  is  unknown,  which  is  blind,  and 
only  a  faith  of  the  nio^ht.  This  is  their  first  paradox  ;  for  faith 
is  of  truth,  and  truth  is  of  faith  ;  and  truth,  before  it  can 
become  an  object  of  faith,  must  be  seen  in  its  own  light  and 

198 


DOCTRINE  OF  THE  NEW  CHUECII. 


51— oG 


understood  ;  otherwise  what  is  false  mar  he  believed  as  true. 
The  paradoxes  flowing  IVom  such  a  laith  are  iiiau}' ;  as,  that 
God  the  Father  begat  a  Son  from  eteruitj,  and  that  the  Holy 
Spirit  proceeds  from  both,  and  that  each  of  these  three  is  a 
person  by  Himself,  and  a  God  ;  that  the  Lord,  both  as  to  His 
sonl  and"^body,  was  from  the  mother ;  that  the  above  three 
persons,  consequently  three  Gods,  created  the  universe  ;  and 
that  one  of  them  descended,  and  assumed  human  nature,  to 
reconcile  the  Father,  and  thus  to  save  mankind ;  and  that  they 
who  by  grace  obtain  taith,  and  believe  these  paradoxes,  are 
saved  by  the  imputation,  application,  and  translation  of  His 
righteousness  to  themselves  ;  and  that  man,  at  his  tirst  recep- 
tion of  that  faith,  is  like  a  statue,  a  stock,  or  a  stone,  and  that 
faith  comes  by  the  m^re  hearing  of  the  Word ;  that  faith  alone 
without  the  works  of  the  law,  or  entirely  independent  of  charity, 
is  saving  ;  and  that  it  produces  the  remission  of  sins  without 
any  previous  repentance  ;  and  that,  merely  by  virtue  of  such 
remission  of  sins,  the  impenitent  are  justified,  regenerated, 
and  sanctified  ;  and  that  afterwards  charity,  good  works,  and 
repentance,  spontaneously  follow.  Besides  many  other  para- 
doxes of  a  like  nature,  which,  like  offspring  from  an  illegitimate 
bed,  liave  all  issued  from  the  doctrine  founded  on  the  idea  of 
three  Gods. 

55.  AVhat  wise  man  does  not  see,  that  such  paradoxes  enter 
only  into  the  memory,  and  not  into  the  understanding  above 
tlie  memory,  although  they  may  be  confirmed  by  reasonings 
from  appearances  and  fallacies  below  it  ?  for  the  human  under- 
standing is  capable  of  seeing  by  two  kinds  of  light,  one  of 
which  is  from  heaven,  and  the  other  from  the  world  ;  the  light 
from  heaven,  which  is  spiritual,  flows  into  the  human  mind 
»ibove  the  memory,  but  the  light  from  the  world,  which  is  na- 
tural, below  it.  That  man,  from  this  latter  light,  can  establish 
wliatever  he  pleases,  and  talses  equally  as  well  as  truths,  and 
that  after  eoniirnuUion  he  sees  falses  altogether  as  truths,  has 
been  shown  in  a  memorable  relation  inserted  in  the  work  lately 
published  concerning  Coxjugial  Love,  n.  233. 

56.  To  Avhat  has  been  said  shall  be  added  the  following 
arcanum  from  heaven.  All  these  paradoxes,  according  to  their 
confirmations,  abide  in  the  minds  of  men,  bound  together  as 
into  one  bundle,  or  woimd  up  together  as  into  one  ball,  and 
enter  at  the  same  time  into  every  individual  proposition  that  is 
stated  from  the  doctrine  of  the  churcli ;  so  that  when  either 
faith,  charity,  or  repentance,  and  still  more  when  imputation 
or  justitication  is  mentioned,  they  all  enterand  are  included  in 
each  particular.  Man  himself  indeed  does  not  perceive  any 
such  accumulation,  or  bundling  together  of  the  paradoxes  in 
every  individual  proposition  from  the  doctrine  of  the  church,  or 
on  everv  mention  of  the  above  expressions;  but  the  aniiels  that 

199 


57—59 


A  BKIKF  EXrOSITION  OF  THE 


are  with  man  perceive  it,  and  tliey  call  it  maltja,  that  is,  con- 
fusion and  darkness. 

57.  I  am  well  aware,  that  very  many  at  this  day,  tinctured 
with  the  paradoxes  of  this  faith,  will  be  ready  to  say,  how  can 
theological  truths  be  perceived  by  the  understanding?  are  they 
not  spiritual,  and  above  its  comprehension  ?  Explain  therefore, 
if  thou  canst,  the  mystery  of  redemption  and  justification, 
that  reason  may  view  it,  and  acquiesce  therein.  This  mystery 
then  shall  be  opened  in  the  following  manner.  Who  does  not 
know  that  God  is  one,  and  that  "besides  Ilim  there  is  no  other, 
and  that  God  is  essential  love  and  essential  wisdom,  or  that  He 
is  essential  good  and  essential  truth;  and  that  the  self-same 
God,  as  to  Divine  Truth,  which  is  the  Word,  descended  and 
assumed  humanity  to  remove  the  hells,  and  consequently  dam- 
nation, from  man,  which  he  efiected  by  combats  with,  and 
victories  over  the  devil,  that  is,  over  all  the  hells,  which  at 
that  time  infested  and  spiritually  slew  every  man  coming  into 
the  woi  ld  ;  and  that  afterwards  He  glorified  His  humanity,  by 
uniting  iu  it  Divine  Truth  with  Divine  Good,  and  thus  returned 
to  the  Father  from  whom  He  came  forth?  When  these  things 
are  pcrct^ived,  then  the  following  passage  in  John  may  be 
uiidcrstdiKl  :  "  TheWorclwaswitli  God^and  God  was  the  Wor'd^ 
ami  the  Woi'd  became  jiesh^''  cliap.  i.  1,  14.  And  also  the  fol- 
lowing in  the  same  Evangelist :  '•^I  ivcnt  forth  from  the  Father^ 
and  came  into  the  xoorld  again  I  leave  the  world  and  go  tothe 
Father^''  chap.  xvi.  28.  Hence  also  it  is  evident,  that  unless 
the  Lord  had  come  into  the  world,  no  person  could  have  been 
saved,  and  that  they  are  saved  who  believe  in  Him,  and  lead  a 
good  life.  Tills  view  of  faith  ])resents  itself  as  clear  as  the  day 
to  those  who  are  enlightened  by  the  Word,  and  is  the  frontis- 
])iece  of  the  faith  of  the  New  Church.  See  the  Faith  of  the 
New  Heaven  and  of  thk  New  Chukcii  in  its  univeksal  and 
IN  its  PAKTicuLAii  FOKJi,  below,  at  n.  116,  117. 

XIH. 

58.  That  the  Tejiets  of  the  present  Church  cannot  be  learnt 
and  relui'-e^j  without  great  difficultij,  nor  can  they  be  preached 
or  taught  without  using  great  care  and  caution  to  conceal 
their  nakedness,  because  sound  reason  neither  discerns  nor  re- 
ceives tJtem. 

BKIEF  ANALYSIS. 

59.  That  the  understanding  is  to  he  kept  under  obedience 
to  faith,  is  set  as  a  motto  before  the  tenets  of  the  present 
church,  to  denote  that  their  interiors  are  mysteries,  or  arcaiui, 
of  too  transcciidi  iit  a  nature  to  enter  into  the  ui)per  region  of 
the  ull(le^^^alHling.  and  be  there  perceived,  see  above,  n.  5-1. 
Tlnjse  ministers  of  tlie  church,  who  afliect  to  excel  in  wisdom, 

200 


DOCTRINE  OF  THU  NEW  CHURCH. 


59 


and  wish  to  be  looked  upon  as  oracles  in  spiiitual  tilings, 
imbibe  and  swallow  down  in  tlie  schools,  such  things  especially 
as  surpass  the  compreliension  ot"  others,  which  they  do  with 
avidity,  but  nevertheless  with  difficulty.  And  because  they  are 
thence  accounted  wise,  and  they  who  have  distinguished  and 
enriclied  themselves  from  such  hidden  stores  arc  lionored  with 
doctors'  iiats  and  episcopal  robes,  they  revolve  in  their  tluiughts, 
and  teach  from  their  pulpits,  scarce  any  thing  else  but  mysteries 
concerning  justification  by  faith  alone,  and  good  works  as  her 
humble  attendants.  And  from  their  great  erudition  concerning 
both  faith  and  good  works,  they  in  a  wonderful  mannei'  some- 
times separate  and  sometimes  conjoin  them  ;  com]>aratively  as 
if  they  held  faith  by  itself  in  one  hand,  and  the  works  of  charity 
in  the  otiier,  and  at  one  time  extend  tlieir  arms  and  so  separate 
them,  and  at  another  time  bring  their  hands  togethei-  and  so 
conjoin  them.  But  tliis  shall  be  illustrated  by  examples.  Tliey 
teach,  that  good  works  are  not  necessary  to  salvation,  because 
if  done  by  man  they  are  meritorious;  at  the  same  time  they 
also  teach,  that  good  works  necessarily  follow  faith,  and  that 
both  together  make  one  in  the  article  of  salvation.  They  teach 
that  faith  without  good  works,  as  being  alive,  justifies  ;  and  at 
the  same  time,  that  faith  without  good  works,  as  being  dead, 
does  not  justify.  They  teach,  that  faith  is  neither  preserved  nor 
retained  by  good  works  ;  and  at  the  same  time,  that  good  works 
proceed  from  faith,  as  fruit  from  a  tree,  light  from  the  sun,  and 
heat  from  fire.  They  teach,  that  good  works  being  adjoined  to 
faith  make  it  perfect;  and  at  the  same  time,  thai  being  con- 
joined as  in  a  marriage,  or  in  one  form,  they  deprive  faith  of 
its  saving  essence.  I'hey  teach,  that  a  Cliristian  is  not  under 
the  law;  and  at  the  same  time,  that  he  must  be  in  tlie  daily 
practice  of  the  law.  They  teach,  that  if  good  works  are  inter- 
mixed in  the  business  of  salvation  by  faith,  as  in  the  remission 
of  sins,  justification,  regeneration,  vivification,  and  salvation, 
they  are  liurtful ;  but  if  not  intermixed,  tiiat  they  are  profitable. 
They  teach,  tliat  God  crowns  His  own  gifts,  which  are  good 
works,  with  rewards  even  of  a  spiritual  nature,  but  not  witii 
salvation  and  eternal  life,  because  faith  without  works,  they 
say,  is  entitled  to  the  crown  of  eternal  life.  They  teach,  that 
faitli  alone  is  like  a  queen,  who  walks  in  a  stately  yianner  with 
good  works  as  her  train  of  attendants  behind  her;  but  if  these 
join  themselves  to  her  in  front,  and  embrace  her,  she  is  cast 
from  her  throne  and  called  an  adulteress.  Eut  particularly, 
when  they  treat  of  faith  and  good  works  at  the  same  time, 
they  view  merit  on  the  one  hand,  and-  no  merit  on  the  other, 
making  choice  of  expressions  wdiich  they  use  in  two  difierent 
senses  ;  one  for  the  hiiry,  and  the  otlier  for  the  clergy  ;  f  >r  the 
laity,  that  its  nakedness  may  not  appear,  and  for  the  cler^'v, 
that  it  may.    Consider  now,  whether  a  person  hearing  such 

2U1 


59-61 


A  BRIEF  EXPOSITION  OF  TIIE 


tilings  can  draw  from  tliem  any  doctrine  leading  to  salvation,  or 
whether  lie  will  not  rather,  from  the  apparent  contradictions 
therein,  become  blind,  and  afterwards  grope  for  the  objects  of 
salvation,  like  a  person  walking  in  the  dark.  Who  in  this  case 
can  tell  from  the  evidence  of  works,  whether  he  has  any  faitli 
or  not ;  and  whether  it  is  better  to  omit  good  works  on  account 
of  the  danger  of  merit,  or  to  do  them  for  fear  of  the  loss  of 
faith  ?  But  do  you,  my  friend,  separate  and  snatch  yourself 
away  from  such  contradictions,^  and  shun  evils  as  sins,  and  do 
good,  and  believe  in  the  Lord,  and  saving  justilication  will  be 
given  you. 

XIY. 

60.  TJiat  the  doctrine  of  the  Faith  of  the  present  Church 
ascribes  to  God  Jniman  properties;  as,  that  He  vieioed  Man 
from  anger,  that  He  required  to  be  reconciled,  tliat  He  is  recon- 
ciled through  tlie  love  He  bore  tlic  Son,  ai^d  by  His  intercession; 
and  that  He  required  to  be  appeased  by  the  sigJtt  of  His  Son's 
suffei'ings,  and  thus  to  be  brought  back  to  mercy;  and  tliat  He 
imputes  the  Righteousness  of  His  Son  to  an  unrighteous  Man 
who  suirplicates  it  from  Faith  alone;  and  that  thus  froman  En- 
emy He  makes  him  a  Friend,  and  from  a  Child  of  Wrath  a 
CJiild  of  Grace. 

BRIEF  ANALYSIS. 

61.  Who  does  not  know,  that  God  is  essential  compassion 
and  mercy,  inasmuch  as  He  is  essential  love  and  essential  good- 
ness, and  that  these  properties  are  His  being  or  essence  ?  And 
who  does  not  hereby  see,  that  it  is  a  contradiction  to  assert, 
that  mercy  itself,  or  goodness  itself,  can  view  man  from  anger, 
become  his  enemy,  turn  Himself  away  from  him,  and  determine 
on  his  damnation,  and  still  continue  to  be  the  same  Divine  Being 
or  God  ?  Such  things  can  scarcely  be  attributed  to  a  good  man, 
but  only  to  a  wicked  man,  thus  not  to  an  angel  of  heaven,  but 
only  to  an  angel  of  hell  ;  wherefore  it  is  abominable  to  ascribe 
them  to  God.  That  they  have  been  ascribed  to  Him,  appears 
evident  from  the  declarations  of  many  fathers,  councils,  and 
churches,  from  the  tirst  ages  to  the  present  day  ;  and  also  from 
the  inferences  which  have  necessarily  followed  from  tirst  prin- 
ciples into  their  derivatives,  or  from  causes  into  their  efl'ects,  as 
from  a  head  into  the  members  ;  such  as,  that  He  required  to  be 
reconciled  ;  that  He  is  reconciled  tlirougli  the  love  He  bears 
towards  the  Son,  and  by  His  intercession  and  mediation;  that 
He  required  to  be  appeased  by  the  view' of  the  extreme  suffer- 
ings of  His  Son,  and  so  to  be  brought  back  to  mercy,  and 
constrained  as  it,  were  to  show  it,  and  thus  from  an  enemy  to 
be  made  a  b  iend,  and  to  adopt  those  who  were  the  cliildren 
of  wrath  as  the  children  of  grace.    That  the  notion  that  God 

202 


DOCTRIXI-:  OF  THE  NEW  CnCKCII. 


61—63 


can  impute  the  righteousness  and  merits  of  His  Son  to  an  uii- 
rigliteous  man,  who  supplicates  it  from  faith  alone,  is  also  a 
mere  human  invention,  will  be  seen  in  the  last  analysis  of  this 
little  work. 

62.  They  who  have  perceived  that  mere  human  properties 
are  unworthy  of  God,  and  yet  are  attributed  to  Ilini,  have  said, 
in  order  to  defend  the  system  of  justification  once  conceived, 
and  to  varnish  over  its  outside,  that  anger,  revenge,  damnation, 
and  the  like,  are  predicated  of  Ilis  justice,  and  are  therefore 
mentioned  iu  many  parts  of  the  "Word,  and  as  it  were  appro- 
priated to  God.  But  by  the  anger  of  God,  iu  the  Word,  is 
signified  evil  in  man,  which,  being  contrary  to  God,  is  called  the 
anger  of  God  ;  not  that  God  is  ever  angry  with  man,  but  that 
man  from  the  evil  that  is  in  him,  is  angry  with  God  ;  and 
because  evil  carries  with  it  its  own  punishment,  as  good  does 
its  own  reward,  therefore  while  evil  punishes  the  evil-doer,  it 
a4)pears  to  him  as  though  he  was  punished  by  God.  Tiie  case 
iu  this  respect  is  the  same  as  with  a  criminal  who  attributes  his 
punishment  to  the  law,  or  like  a  person  who  blames  the  fire  for 
burning  him  when  he  puts  his  hand  into  it,  or  a  drawn  sword 
for  wounding  him  wheu  he  rushes  upon  the  point  of  it,  while 
his  adversary  is  standing  upon  his  own  defence  :  such  is  the 
nature  of  the  justice  of  God.  But  of  this  more  may  be  seen 
in  the  Apocalypse  Revealed,  where  it  treats  of  justice  and  judg- 
ment in  God  and  from  God,  n.  60S.  That  anger  is  ascribed  to 
Ilim,  may  be  seen,  n.  635  ;  as  likewise  revenge,  n.  65S  ;  but 
this  is  only  in  the  literal  sense,  which  is  written  by  appearances 
and  correspondences,  and  not  in  the  spiritual  sense,  wlierein 
truth  is  in  its  own  light.  This  I  can  aifirm,  that  whenever  the 
angels  hear  any  one  say,  that  God  determined  in  anger  on  the 
damnation  of  the  human  race,  and  as  an  enemy  was  reconciled 
by  His  Son,  as  by  another  God  begotten  from  Himself,  they 
are  affected  in  a  manner  similar  to  those,  who  from  an  uneasi- 
ness in  their  bowels  aiul  stomach  are  excited  to  vomiting ;  on 
which  occasions  they  say,  what  can  be  more  insane  than  to  affirm 
such  things  of  God  ? 

63.  The  reason  why  they  have  ascribed  human  properties  to 
God.  is,  because  all  spiritual  perception  and  illustration  is  from 
the  Lord  alone  ;  for  the  Lord  is  the  Word  or  Divine  Trutli,  and 
"  is  the  true  I'ujht  wlilch  enliyhteneth  every  7aai)"  John  i.  1,  9  : 
He  also  says,  ^'•I am  come  a  I'ujld  into  the  loorld,  that  whosoever 
hcUeveth  in  Me,  may  not  ahicle  in  darkness,^''  John  xii.  46  ;  and 
this  light,  and  the  perception  thence  derived,  enter  by  influx  into 
such  onl}'  as  acknowledge  Him  as  the  God  of  heaven  and  earth, 
and  approach  Him  alone,  and  not  into  such  as  entertain  an 
idea  of  three  Gods,  which  has  been  the  case  from  the  time  the 
Christian  church  began  to  be  established.  This  idea  of  three 
Gods,  being  a  merely  natural  idea,  is  receptive  of  no  other  light; 


63—65 


A  BEIEF  EXPOSITION  OF  THE 


tlian  natural  light,  and  cannot  be  opened  to  admit  and  receive 
ppiritual  light ;  hence  it  is,  tliat  they  have  seen  no  other  pro- 
])erties  in  God,  tlian  such  as  are  natiiraL  Furthermore,  liad 
thev  seen  liow  incongruous  these  human  properlie's  are  to  the 
Divine  Essence,  and  luid  they  removed  them  from  the  article 
of  justification,  tliey  nmst  tlien  have  entirely  departed  from 
theii'  religion,  which  from  the  beginning  was  founded  on  the 
worshiji  of  three  Gods,  before  the  time  appointed  for  the  New 
Church,  when  the  fulness  and  restoration  [of  the  Christian  re- 
ligion] is  to  take  place. 

XY. 

64.  Tltut  from  tJie  FaitJi  of  llie  present  Church  have  been 
produced,  and  still  may  be  produced,  monstrous  Births;  such 
as.  instantaneous  Salvation  by  an  immediate  act  of  Mercy; 
Predestination;  tlie  notions  that  God  Jias  7to  respect  unto  the 
actions  of  Men,  but  unto  Faith  alone;  that  there  is  7io  con- 
nection helween  Charity  and  Faiih;  that  Man  in  Conversion  is 
like  a  Stock;  loith  many  more  Heresies  of  the  same  kind;  like- 
loise  concerning  the  Sacraments  of  Buptis?n  and  the  Holy 
Suj^per,  as  to  tlie  advantages  reasonably  to  be  expected  from 
them,  when  considered  according  to  the  Doctrine  of  Justifica- 
tion by  Faith  alone;  as  also  with  regard  to  the  Person  of 
Christ :  and  that  the  heresies  from  the  first  ages  to  the  pre- 
sent day,  have  sprung  up  from  no  other  source,  than  from  the 
idea  of  Three  Gods. 

BKIEF  ANALYSIS. 

Co.  That  no  other  salvation  is  believed  at  this  day,  than 
such  as  is  instantaneous,  from  an  immediate  act  of  mercy,  is 
evident  from  hence,  that  a  mere  faith  of  the  mouth,  accom- 
panied with  a  confidence  proceeding  from  the  lungs,  and  not 
with  charity  (whei-eby,  nevertheless,  the  faith  of  the  mouth 
becomes  real,  and  the  confidence  of  the  lungs  becomes  that  of 
the  heart),  is  supposed  to  complete  all  the  work  of  salvation  ; 
fill-  if  the  co-opei'ation  is  taken  away  which  is  effected  through 
the  exercises  of  charity  by  man  as  of  himself,  the  spontaneous 
co-operation  which  is  said  to  follow  faith  of  itself,  becomes  pas- 
sive action,  which  is  nonsense  and  a  contradiction  in  terms  ;  for 
supposing  this  to  be  the  case,  what  need  would  there  be  of  any 
ihing  more  than  some  such  momentary  and  immediate  prayer 
as  this:  "Save  me,  O  Gotl,  for  the  sake  of  the  sufferings  of 
Tliy  Son,  who  hath  waslied  me  from  my  sins  in  His  own  blood, 
and  i>resents  me  pure,  righteous,  and  holy,  before  Thy  throne  ?" 
and  this  ejaculation  of  the  mouth  might  avail  even  at  the  hour 
of  (Icatli,  if  not  sooner,  as  a  seed  of  justification.  That  n  ever- 
thrh  ss  instantaneous  salvation,  by  an  immediate  act  of  mercy, 
ib  at  this  day  a  fiery  Hying  serpent  in  the  church,  and  that 
20i 


DOCTKINK  OF  THE  NEW  CIIUKCH. 


66 


tliereby  religion  is  abolished,  secnritv  introduced,  and  damna- 
tion imputed  to  the  Loi'd,  may  be  seen  iu  n.  3i0  of  the  work 
concerning  Divine  Pkovidence,  published  at  Amsterdain  iu 
the  year  176i. 

66.  Predestination  is  also  a  birth  conceived  and  brought 
forth  from  the  faith  of  the  present  church,  because  it  originates 
in  a  belief  of  instantaneous  salvation  by  an  immediate  act  of 
mercy,  and  in  a  belief  that  man  has  not  the  smallest  degree  of 
ability  or  free-will  in  spiritual  things,  concerning  which,  see 
below,  n.  6S.  That  this  follows  from  the  forementioncd  tenets, 
as  one  fiery  serpent  from  anotliei-,  or  ojie  spider  from  another, 
may  be  seen  above.  Predestination  also  follows  from  the  sup- 
position.that  man  is  as  it  were  inanimate  in  the  act  of  conversion, 
that  he  is  like  a  stock,  and  that  afterwards  he  is  unconscious 
whether  he  is  a  stock  made  alive  by  grace,  or  not ;  for  it  is  said, 
that  God,  )Tf  the  hearing  of  the  AVord,  gives  faith,  when  and 
where  He  wills,  n.  10  {^),  consequentl}'  of  Ilis  good  pleasure  ; 
and  likewise  that  election  is  of  the  mere  grace  of  God,  inde- 
pendently of  any  action  on  man's  part,  whether  such  ncti\  ity 
proceed  from  the  powers  of  nature  or  of  grace  :  Formida  Cun- 
cordicB,  p.  821,  App.  j).  182.  The  works  which  follow  faitii  as 
evidences  thereof,  appear  to  the  mind  while  it  reiiects  on  them 
like  the  works  of  the  llesh,  while  the  si)irit  which  operates  them 
does  not  make  known  from  what  origin  they  pi'oceed,  but  sup- 
poses them,  like  faith,  to  be  the  effects  of  grace,  and  the  good 
pleasure  of  God.  Hence  it  is  plain,  that  the  tenet  of  predesti- 
nation has  sprung  from  the  faith  of  the  present  church, as  a  sucker 
from  its  root ;  and  I  can  venture  to  assert,  that  it  has  followed 
as  the  almost  unavoidable  consequence  of  such  faith.  This 
tenet  was  first  broached  by  the  Predestinarians,  and  afterwards 
adopted  by  Godoschalcus,  then  by  Calvin  and  his  followers,  and 
lastly  established  and  confirmed  by  the  synod  of  Dort,  whence 
it  was  conveyed  into  the  church,  by  the  Supra  and  Infra  Lap- 
sarians,  as  the  palladium  of  religion,  or  lather  as  the  head  of 
Gorgon  or  Medusa  engraved  on  the  shield  of  Pallas.  But  what 
more  detestable,  or  more  cruel  notion  could  have  been  devised 
and  entertained  of  God,  than  that  any  part  of  the  human  race 
are  predestinated  to  damnation  ?  For  it  would  be  a  horrible 
idea,  that  the  Lord,  who  is  essential  love  and  essential  mercy, 
designed  that  the  bulk  of  mankind  should  be  born  for  hell,  or 
that  myriads  of  myriads  should  be  born  devoted  to  destruction, 
or  in  other  words,  born  to  be  devils  and  satans ;  and  that,  out 
of  His  Divine  Wisdom,  which  is  infinite,  He  should  make  no 
provision  for  those  who  lead  good  lives,  and  acknowledge  God, 
v.  hereby  they  might  escape  eveilasting  fire  and  pin)ishnient : 
whereas  the  Lord  is  the  Creator  and  Saviour  of  all,  and  He  alone 
leads  all,  and  wills  not  the  death  of  any.  What  then  can  be 
asserted  or  conceived  more  horrible,  than  that  multitudes  of 

205 


66—68 


A  BKIEF  EXPOSITIOX  OF  THE 


nations  and  people,  should,  under  His  auspices,  and  in  His 
sight,  from  a  predestinated  decree,  be  delivered  up  to  the  devil 
as  his  in-ey,  to  glut  his  insatiate  ajipetite  ?  Yet  this  is  a  birth  of 
the  .  faith  of  the  present  Church  ;  but  the  faith  of  the  New 
Church  abhors  it  as  a  monster. 

67.  That  God  has  no  respect  unto  the  actions  of  men,  but 
unto  faitli  alone_,  is  a  new  heresy,  the  offspring  of  the  two 
former,  concerning  which  we  have  already  spoken  above,  n.  64, 
05  ;  and  what  is  wonderful,  it  is  derived  from  faith  alone  deeply 
examined  and  attentively  considered,  ^vhich  has  been  done  by 
the  most  sagacious  divines  of  this  age,  and  is  a  third  offspring, 
begotten  by  that  faith,  and  brouglit  forth  by  jiredestination, 
that  she-wolf,  as  a  mother;  but  whereas  it  is  insane,  impious, 
and  machiavelian,  it  has  hitherto  been  kej)t  included  as  it  were 
in  the  uterine  coats,  or  secnndines,  that  came  from  the  mother, 
lest  its  hideous  form  should  appear  :  but  the  madness  and  im- 
piety of  it  nuiy  be  seen  described  and  exploded  in  the  Apoca- 
LYrsE  Rkvealed,  n.  463. 

68.  That  there  is  not  any  connection  between  charity  and 
faith,  follows  from  these  passages  in  their  doctrine  of  justifica- 
tion, namely  :  That  faith  is  imputed  for  righteousness  without 
works,  n.  12  {••»)  ;  that  faith  does  not  justify  as  being  formed 
from  charity,  n.  12  (L>)  ;  that  good  works  are  utterly  to  be  ex- 
cluded, in  treating  of  justification  and  eternal  life,  n.  12  f ) ; 
that  good  works  are  not  necessary  unto  salvation,  and  that  the 
as-crtion  of  their  necessity  ought  to  be  totally  rejected  by  the 
church,  n.  12  {s)  (h)  (i)  (k) ;  that  salvation  and  faith  are  neither 
preserved  nor  retained  by  cluirity  and  the  works  thereof,  n. 
12  ("')  (")  ;  that  go.ul  works,  when  blended  in  the  matter  of 
justification,  arc  ])ernicious,  n.  14  (a)  ;  that  the  works  of  the 
spirit,  or  of  grace,  which  follow  tVuth  as  its  fruits,  contribute 
nothing  to  nuuTs  salvation,  n.  14  ('•),  aiul  elsewhere;  from  all 
which  it  inevitably  follows,  that  this  faith  of  theirs  has  no  con- 
nection with  charity,  and  if  it  had,  that  the  connection,  according 
to  their  notion,  would  become  injurious  to  salvation,  because 
injurious  to  faith,  which  thus  would  no  longer  be  the  only 
means  of  salvation.  That  no  connection  between  charit}^  and 
that  faith  can  actually  exist,  has  been  shown  above,  n.  47,  48, 
49,  .50  ;  wheref  ire  it  may  he  said,  that  it  was  providentially 
ordered,  that  the  Iteforniers  should  be  so  zealous  to  reject 
chai-ity  and  good  works  from  their  faith;  f)r  liad  they  con- 
joined them,  it  would  have  been  like  conjoining  a  leopard  with 
a  sliccii,  a  wolf  with  a  lamb,  or  a  hawk  with  a  dove.  That  this 
faith  is  also  described  in  the  Apocalypse  by  a  leopard,  may  be 
seen  in  chai).  xiii.  2  ;  and  also  in  the  explanation  thereof,  in  the 
Apocalypse  Revealed,  n.  572.  But  what  is  a  church  Avithout 
tiiith,  and  wliat  is  faith  without  charity,  consequently  what  is  a 
cliurch  without  the  marriage  of  faith  and  charity  ?  see  n.  48. 

206 


OOCTKIXE  OF  THE  NEW  CIIUKCIT. 


69 


This  marriage  constitutes  tlie  real  cliurcli,  ai  d  is  the  New 
Church  which  is  now  establishing  by  the  Lord. 

69.  That  man  in  liis  conversion  is  like  a  stock,  the  faith  of 
the  present  church  acknowledges  as  its  natural  otfspring  in  these 
express  words.  That  man  has  not  the  smallest  degree  of  ability 
in  spiritual  things,  n.  15,  (»)  (*>)  (<=)  ;  that  in  conversion  he  is 
like  a  stock,  a  stone,  and  a  statue,  and  that  he  cannot  so  much 
as  accommodate  and  apply  himself  to  receive  grace,  but  is  like 
something  that  has  not  the  use  of  any  of  the  senses,  n.  15, 
;  that  man  has  only  a  locomotive  jiower,  wlierebv  he  is 
capable  of  going  to  church  to  hear  the  AVord  and  the  gospel, 
n.  15,  (e)  ;  but  that  a  person  who  is  regenerate  by  virtue  of  the 
Holy  Gliost,  from  the  new  powers  and  gifts  which  he  has  re- 
ceived, does  in  a  certain  manner  co-opei'ate,  n.  15,  (k) ;  besides 
many  other  things  to  the  same  purpose.  This  description  ot 
man  in  his  conversion,  and  during  his  rc[teiitance  from  evil 
works,  is  also  an  oifspring  produced  from  tlie  said  egg  or 
womb,  that  is,  from  justification  by  faith  alone,  to  the  intent 
that  man's  works  may  be  totally  abolished,  and  not  suffered  to 
have  the  least  conjunction  with  faith,  not  even  to  touch  it.  But 
seeing  that  such  ideas  are  repugnant  to  the  common  jtorcojUiim 
of  all  men  concerning  man's  conversion  and  r^'pLiitanco,  lliey 
have  added  the  following  words.  "  T/ic/;'  is  «  a-il.-  difference 
hetxvcen persons  haptizecU  and  perso)hs  unljttpi',:c,  d,  fur  it  is  the 
doctrine  of  Paid,  that  all  baptized i)crsi ins  liar-  pnt  on  Christ, 
and  are  iridi/  r<  i/e,}erat<  d ;  thnj  are  then  rud'nc  d  n:ith  a  freedom 
efloilL  vdifrdnj  tin  y  nnf  Old;/  c^in  hr-irtle^  Word  ,;f  God,  hut 
can  also  assent  to  the  same,  and  cmhrace  it  hi/ /'aith"  n.  15,  (m), 
and  in  the  Fornuda  Concordicr,  p.  075.  I  appeal  to  men  ot 
understanding,  and  beg  them  to  weigh  and  consider,  whether 
this  latter  qu(^tatii>n  be  any  way  consistent  with  the  ])reeeding 
ones,  and  whether  it  be  not  a  contradiction  to  say  that  a  Chris- 
tian in  a  state  of  conversion  is  like  a  stock  or  a  stone,  so  that 
he  is  not  able  so  much  as  to  accommodate  himself  to  the  receiv- 
ing of  grace,  when  yet  every  Christian  is  a  baptized  person, 
and  by  ba])tism  became  possessed,  not  only  of  a  power  to  hear 
the  Word  of  God,  but  also  to  assent  to  it,  and  embrace  it  by 
faith  ;  wherefore  the  comparing  a  Christian  to  a  stock  or  a  stone 
is  a  simile  that  ought  to  be  banished  from  all  Christian  churches, 
and  to  be  done  away,  like  a  meteor  that  vanishes  from  before 
the  eyes  of  a  man  waking  out  of  sleep  ;  for  what  can  be  more 
repugnant  to  reason  ?  But  in  order  to  elucidate  the  doctrine  of 
the  I^ew  Church  concerning  man's  conversion,  I  will  transcribe 
the  following  passage  from  one  of  the  memorable  reJations'xw  the 
Apocalypse  Revealed.  "  How  plain  is  it  to  see,  that  every  man 
has  liberty  to  think  about  God,  or  not  to  think  about  Ilim  ; 
consequently  that  every  man  has  the  satne  liberty  in  spiritual 
things,  as  he  has  in  civil  and  moral  things.    The  Lord  gives 

207 


69 


A  BEIEF  EXPOSITION  OF  THE 


this  liberty  coiitinnally  to  all ;  wherefore  man  hecomes  gnllty  or 
not  guilty  accordingly.  Man  is  man  by  virtue  of  this  power, 
wliereas  a  beast  is  a  beast  in  consequence  of  its  not  possessing 
such  a  iMiAvcr;  so  that  man  is  capable  of  reforming  and  regene- 
rating himself  as  <»f  himself,  provided  he  only  acknowledge  in 
his  heart  that  his  ability  is  from  the  Lord.  Every  man  who  does 
the  work  of  repentance,  is  reformed  and  regenerated.  Both 
must  be  done  by  man  as  of  himself,  but  this  as  of  himself  is  also 
from  the  Lord,  because  the  Lord  gives  both  the  power  to  will 
and  perform,  and  never  takes  it  away  from  any  one.  It  is  true 
that  man  cannot  contribute  any  thing  thereunto,  nevertheless 
he  is  not  created  a  statue,  but  a  man,  to  do  the  work  of  repent- 
ance from  the  Lord  as  from  himself.  In  this  alone  consists  the 
reciprocality  of  love  and  faith,  and  of  conjunction  thereby, 
which  the  Lord  earnestly  wills  to  be  done  on  the  part  of  man. 
In  a  word,  act  of  yourselves,  and  believe  that  you  act  from  the 
Lord,  for  thus  you  will  act  as  of  yourselves.  13ut  the  power  so 
to  act  is  not  implanted  in  man  by  creation,  because  to  act  of 
himself  is  the  prerogative  of  the  Lord  alone,  but  it  is  given 
continually  ;  and  in  this  case  in  proportion  as  man  does  good 
and  acquires  truth  as  of  himself,  he  is  an  angel  of  heaven  ;  but 
in  proportion  as  he  does  evil,  and  in  consequence  thereof  con- 
firms himself  in  what  is  false,  which  also  is  done  as  of  himself, 
in  the  same  proportion  he  is  a  spirit  of  hell.  That  in  this  latter 
case  also  man  acts  as  of  himself,  is  evident  from  his  prayers,  as 
when  he  prays  that  he  may  be  preserved  from  the  devil,  lest  he 
should  seduce  him,  and  bring  his  own  evils  upon  him.  Every 
one  however  contracts  guilt,  who  believes  that  he  does  of  him- 
self either  good  or  evil  ;  but  not  he  who  believes  that  he  acts  as 
of  himself.  For  whatsoever  a  man  believes  he  does  of  himself, 
that  he  appropriates  to  himself;  if  he  believes  that  he  does  good 
of  himself,  he  appropriates  to  himself  that  good,  and  , makes  it 
his  own,  when  nevertheless  it  is  of  God  and  from  God;  and  if 
he  believes  that  he  does  evil  of  himself,  he  also  appropriates 
that  evil  to  himself,  and  makes  it  his  own,  when  yet  it  is  of  the 
devil  and  from  the  devil. 

That  many  other  false  tenets,  even  concerning  the  sacra- 
ments of  baptism  and  the  holy  supper,  as  to  the  benefits  i-eason- 
abl^f  to  be  expected  frotn  them,  when  considered  according  to 
the  doctrine  of  justification  by  faith  alone  ;  as  likewise  concern- 
ing the  person  of  Christ ;  together  with  all  the  heresies  from  the 
first  ages  down  to  the  present  day ;  have  flowed  from  no  other 
source,  than  from  a  doctrine  founded  on  the  idea  of  three  Gods, 
we  have  not  room  to  demonstrate  within  the  limits  of  this 
epitome,  but  it  shall  be  shown  and  proved  at  large  in  the  work 
itself. 


208 


DOCTRINE  OF  THE  NEW  CIICRCIT. 


70—72 


XYI. 

70.  That  the  last  state  of  the  present  Church,  when  it  is  at 
an  end,  is  mearit  by  the  Consummation  of  the  Age,  and  the 
Coming  of  the  Lord  at  that  period,  Matt.  xxiv'.  3. 

BRIEF  ANALYSIS. 

71.  "We  read  in  Matthew,  "T/te  disciples  came  to  Jesus,  and 
showed  Ilhn  the  huildings  of  the  temple;  and  Jesus  said  unto 
them.  Verily,  I  say  unto  you,  there  shall  not  he  left  here  one  stone 
upon  another,  which  shall  not  he  throyn  doion.  And  the  dis- 
ciples said  unto  Ilim,  tell  us  when  these  things  shall  he,  and 
especially  ichat  shall  he  the  sign  of  Thy  com  ing,  and  of  the  con- 
summation of  the  age, chap.  xxiv.  1,  2,  3.  At  tliis  day  the 
learned  clergy  and  laity,  understand,  by  the  destruction  of  the 
temple,  its  destruction  by  Vespasian  ;  and  by  the  coming  of 
the  Lord,  and  the  consummation  of  the  age,  they  under- 
stand the  end  and  destruction  of  the  world  :  but  by  the  destruc- 
tion of  the  temple  is  not  only  meant  the  destruction  tlieroof  by  the 
Romans,  but  likewise  the  destruction  of  the  present  clmreli;  and 
by  the  consummation  of  the  age,  and  the  coming  of  tlie  Loi-d 
at  that  period,  is  meant  the  end  of  the  present  church  and  the 
establislunent  of  a  Kew  Church  by  the  Lord.  That  these  things 
are  there  meant,  is  evident  tVom  tlie  whole  of  that  cliapter  from 
beginning  to  end,  which  treats  solely  of  the  successive  declen- 
sions and  corruptions  of  the  Christian  cliurch,  down  to  its 
destruction,  when  it  is  at  an  end.  Tliat  by  the  temple,  in  a  lim- 
ited sense,  is  meant  the  temple  at  Jerusalem  ;  in  an  extensive 
sense,  the  church  of  the  Lord ;  in  a  more  extensive  sense,  the 
angelic  heaven  ;  and,  in  the  most  extensive  sense,  the  Lord  as  to 
His  Humanity,  may  be  seen  in  the  Apocalypse  Revealed,  n.  520. 
Tliat  by  the  consummation  of  the  age  is  meant  the  end  of  the 
cliurch,  which  comes  to  pass  wlien  there  remains  no  truth  of 
doctrine  from  the  Word  but  what  has  been  falsified,  and  thus 
consummated,  is  sliown  in  n.  65S,  670,  750,  of  the  same  M'ork. 
That  by  the  coming  of  the  Lord  is  meant  His  coming  in  the 
AVord,  and  at  the  same  time  the  establishment  of  a  Xew  Church 
instead  of  the  former,  which  is  then  l)rought  to  its  consumma- 
tion or  end,  evidently  appears  from  His  own  words  in  the  same 
chapter,  from  verse  30  to  34  ;  as  likewise  from  the  two  last 
chapters,  xxi.  and  xxii.,  of  the  Apocalypse,  where  these  words 
occur:  Jesus,  am  the  Boot  and  the  Offsprmg  (f  David, the 
Bright  and  Morning  Star.  And  the  spii  it  and  the  hride  say. 
Come  ;  and  let  him  that  heareth  say.  Come  ;  and  him  that  is 
atJiirst,  let  him  come.  Yea,  I  come  quickly :  Anien,  even  so 
come.  Lord  Jesus,"  chap.  xxii.  17,  2U. 

72.  That  the  church  is  at  an  end,  when  there  are  no 
longer  anv  truths  of  faith,  and  hence  no  goods  of  charity 

[  U  r  209 


A  BRIEF  EXPOSITION  OF  THE 


therein,  is  pelf-evidont.  That  falsos  of  faith  extinguish  the 
tnitlis  of  doctrine,  and  evils  of  life  consume  tlie  goods  of 
charity,  and  that  wlicrever  falses  of  faith  are,  tliere  likewise 
are  evils  of  life,  and  that  wherever  evils  of  life  are,  there  like- 
Avise  are  falses  of  faith,  will  be  demonstrated  in  their  proper 
places,  wlien  Ave  come  to  treat  of  these  matters.  Tlie  reason 
Avhy  it  has  been  hitherto  unknown  that  by  the  consummation  of 
the  age  is  meant  the  end  of  the  church,  is,  because  when  falses 
are  taught,  and  when  the  doctrine  resulting  from  them  is  be- 
lieved and  honored  as  orthodox,  then  it  cannot  possibly  be 
known  that  the  church  is  to  be  brought  to  a  consummation, 
for  falses  are  i-egarded  as  truths,  and  truths  as  falses,  and  then 
the  false  explodes  the  truth  and  blackens  it,  like  ink  poured 
into  clear  water,  or  soot  thrown  upon  white  paper.  For  it  is 
the  general  opinion,  and  the  most  learned  of  tlie  present  age 
proclaim  it,  that  they  enjoy  the  ])urest  light  of  the  gospel, 
although  they  are  enveloped  in  thick  darkness;  to  such  a 
degree  of  blindness  are  they  reduced  by  the  white  speck  that 
has  covered  OA'er  the  pujiils  of  their  eyes. 

73.  That  in  tlie  24th  chapter  of  Matthew,  the  13th  of  Mark, 
and  the  21st  of  Luke,  where  similar  passages  occur,  is  not 
described  the  destruction  of  the  temple  and  Jerusalem,  but 
that  the  successive  changes  of  the  state  of  the  Christian  church 
are  foretold,  in  regular  order,  even  to  its  last  state,  when  it 
comes  to  an  end,  will  be  shown  in  the  large  woi-k  ;  and  in  the 
meantime,  it  may  appear  from  these  words  in  fhr  ahove-men- 
tioned  evangelists  :  '''•Then  shall  ajyjjcar  1h-  ■^'>/n  of  t/te  Son  of 
Jifan,  and  then  shall  all  the  tribes  of  the  cartli  wail  •  and  they 
sliall  see  the  Son  of  Man  coming  in  the  clouds  of  heaven  with 
•power  and  glory.  And  Tie  shall  send  his  angels  with  a  great 
sound  of  a  trimipet,  and  they  shall  gather  togetherllis  elect  from 
one  end  (f  the  heavens  to  the  other  end  thereof''  Matt.  xxiV.  30, 
31  ;  Mark  xiii.  26,  27 ;  Luke  xxi.  27.  It  is  Avell  known  that 
these  things  Avere  neither  seen  nor  heard  at  the  destruction  of 
Jerusalem,  and  that  it  is  the  prevailing  opinion  at  this  day,  that 
they  Avill  come  to  pass  at  the  day  of  the  last  judgment.  "We 
likewise  read  of  similar  things  in  the  Apocalypse,  which  from 
beginning  to  end  treats  solely  of  the  last  state  of  the  church, 
where  are  these  Avords  :  '■'■Behold,  Jesus  Christ  cometh  in  the 
clouds,  and  all  the  tribes  of  the  earth  shcdl  wail  because  ofllim," 
chap.  i.  5,  7.  The  particular  explication  of  these  Avords  maybe 
seen  in  the  Apocalypse  Revealed,  n.  21:  to  28  ;  also  what  ia 
signified  by  the  tribes  of  the  earth,  and  their  Availing,  u.  27, 
348,  349. 

XVIL 

74.  That  the  Infestation  fro7)i  Falses,  and  thence  the  Con- 
summation of  every  Trut]i,or  the  Desolation,  lohich  at  this  day 

210 


DOCTRINE  OF  THE  NEW  CIIUKCU. 


74—76 


prevails  in  the  Christian  Churches,  is  meant  by  the  great  af- 
fliction,  such  as  was  not  from  the  beginning  of  the  world,  nor 
ever  shall  be,  Matt.  xxiv.  21. 

BRIEF  ANALYSIS. 

75.  That  the  successive  declensions  and  corruptions  of  the 
Christian  church  are  foretold  and  described  by  the  Lord  in  the 
xxivthcliapter  of  Matthew,  may  be  seen  above,  n.  73.  After  hav- 
ing spoken  of  false  prophets  that  should  arise,  and  of  the  abomi- 
nation of  desolation  wrought  by  them,  verses  11,  15,  He  adds, 
'■'•Then  shall  he  great  a-fliction,  such  as  wasnotfroni  the  beginning 
of  the  world  until  now,  nor  ever  shall  Je,"  verse  21 ;  wlience  it 
is  evident,  that  by  great  affliction,  in  this  as  well  as  in  other 
places  throughout  the  Word,  is  meant  the  infestation  of  truth 
by  falses,  until  there  remains  no  genuine  truth  derived  from  the 
Word  which  is  not  falsified,  and  by  that  means  consummated. 
This  has  come  to  pass,  by  reason  that  the  churches  have  not 
acknowledged  the  unity  of  God  in  the  trinity,  and  His  trinity 
in  unity,  in  one  person,  but  in  three,  and  hence  have  founded 
a  church  in  the  mind  upon  the  idea  of  three  Gods,  and  in  the 
mouth  upon  the  confession  of  one  God ;  for  by  this  means  they 
have  separated  themselves  from  the  Lord,  and  at  length  to  such 
a  degree,  that  they  have  no  idea  left  of  there  being  any  Divinity 
in  His  Human  Xature,  (see  the  Apocalypse  Revealed,  n.  291,) 
when  nevertheless  the  Lord  as  to  His  Humanity  is  Divine 
Truth  itself,  and  Divine  Light  Itself,  as  He  abundantly  teaches 
in  His  Word  ;  hence  comes  the  great  affliction  so  prevalent  at 
the  present  day.  That  this  has  been  principally  brought  on  by 
the  docti-ine  of  justification  and  imputation  through  the  medium 
of  faith  alone,  will  be  shown  in  the  following  pages. 

76.  Tliis  affliction,  or  infestation  of  truth  by  talses,  is  treated 
of  in  seven  chapters  of  the  Apocalypse  ;  and  is  what  is  meant 
by  the  black  horse  and  the  pale  horse  going  forth  from  the  book, 
the  seals  whereof  the  Lamb  had  opened,  chap.  vi.  5  to  8  ;  and 
by  the  beast  ascending  out  of  the  abyss,  which  made  war  against 
the  two  witnesses,  and  slew  them,  chap.  xi.  7,  and  following 
verses  ;  as  also  by  the  dragon  which  stood  before  the  woman 
who  w'as  read}'  to  be  delivered,  in  order  to  devour  her  child, 
and  pursued  her  into  the  desert,  and  there  cast  out  of  his 
mouth  water  as  a  flood,  that  he  might  cause  her  to  be  carried 
away  of  the  flood,  chap.  xii.  ;  and  likewise  by  the  beast  out  of 
the  sea,  whose  body  was  like  that  of  a  leopard,  his  feet  like 
those  of  a  bear,  and  his  mouth  like  that  of  a  lion,  chap.  xiii. 
2  ;  also  by  the  three  unclean  spirits  like  frogs,  which  came  out 
of  the  mouth  of  the  dragon,  out  of  the  mouth  of  the  beast, 
and  out  of  the  mouth  of  the  false  prophet,  chap.  xvi.  13  ;  and 
moreover  by  these  particulars,  that  alter  the  seven  angels  had 
poured  out  the  vials  of  the  wrath  of  God,  wherein  were  the 

211 


77,  78 


A  BRIEF  EXPOSITIOX  OF  THE 


seven  last  plagues,  uj^on  the  earth,  upon  tlic  sea,  upon  the  rivers 
and  fountains,  upon  the  sun,  upon  the  throne  of  the  beast, 
upon  Euphrates,  and  last  of  all  upon  the  air,  there  was  a  great 
earthquake,  such  as  had  never  been  seen  since  men  were  created 
upon  the  earth,  chap.  xvi.  The  earthquake  here  signihes  an 
inversion  of  the  church,  which  is  occasioned  by  falses  and  falsi- 
fications of  truth.  The  like  things  are  understood  by  these 
words :  "  The  angel  put  forth  his  sickle,  and  gathered  the  vine 
of  the  earth,  and  cast  it  into  the  great  wine-press  of  the  wi-ath 
of  God  ;  and  the  wine-press  was  trodden,  and  blood  came  out 
of  the  wine-press,  even  unto  the  horses'  bridles,  for  the  space 
of  a  thousand  and  six  hundred  furlongs,"  chap.  xiv.  19,  20; 
where  blood  signifies  truth  falsified :  besides  many  other  pas- 
sages to  the  same  purpose,  in  those  seven  chapters.  But  if  you 
desire  further  information  in  this  matter,  tui-n  to  the  explication 
thereof,  and  the  memorable  relations  at  the  end  of  the  chapters. 

XYIII. 

77.  That  the7-e  uwuld  be  neither  Love,  nor  Faith,  nor  the 
Knowledges  of  Good  and  Truth,  in  the  last  lime  of  tJie  Chris- 
tian CliurcJi,  when  it  draws  to  an  end,  is  understood  by  these 
words  :  "After  the  affliction  of  those  days,  the  sun  shall  be 
darkened,  and  the  Moon  shall  not  give  her  light,  and  the  Stars 
shall  fall  from  Heaven,  and  the  Powers  of  the  Heavens  shall 
be  shaken,^'  Matt.  xxiv.  verse  29. 

BRIEF  ANALYSIS. 

78.  In  the  prophetic  parts  of  the  Word,  the  like  things  are 
said  of  the  sun,  moon,  and  stars,  as  here  in  Matthew,  chap, 
xxiv.  29.  Tims  it  is  written  in  Isaiah  :  "  Behold  the  cruel  day 
of  Jehovah  cometJi  /  the  stars  of  heaven  and  the  constellations 
thereof  shall  not  give  their  light,  the  stm  shall  he  darkened  at  his 
rising,  and  the  moon  shall  not  cause  her  light  to  shine,''''  Isaiah 
xiii.  9,  10.  So  in  Ezekiel :  "  When  I  shall  put  thee  out,  I  will 
cover  the  heavens,  and  make  the  stars  thereof  dark  ;  I  will  cover 
the  sun  with  a  cloud,  and  the  ?noo?i  shall  not  give  Iter  light,  and  1 
will  set  darkness  upon  thy  land^''  xxxii.  7,  8.  In  Joel  :  "  The 
day  of  Jehovah  Gometh,a  day  of  darkness, the  sun  a7idv  toon  shall 
not  give  their  light,  and  the  stains  shall  witJidraw  their  shining,'''' 
ii.  10.  Again,  in  the  same  prophet :  "  The  sun  shall  be  turned 
into  darkness,  and  the  moon  into  blood,  before  the  great  day  of 
Jehovah  sltall  come,^''  iii.  4.  "  TJie  day  of  Jehovah,  is  near  in  the 
valley  of  decision  i  the  sun  and  moon  are  darkened,'''  iv.  15.  In 
the  Apocalypse  :  '^The  fourth  angel  sounded,  and  the  third  part 
of  the  sun  teas  smitten,  and  the  third  part  of  the  stars,  and  the 
day  shone  not  for  a  third  part  of  it,"  vii.  12.  And  in  another 
place,  "  The  sun  became  black  as  sackcloth  of  hair,  and  the  moon 

212 


DOCTRINE  OF  THE  NEW  CnURCH. 


78,  79 


became  as  hlood,^''  vi.  12.  All  tlie  foi'mer  passages  treat  of  the 
last  time  of  the  Jewish  church,  which  was  when  the  Lord  came 
into  the  world  ;  the  same  thing  is  meant  liere  in  iMatthew  and 
in  the  Apocalypse,  only  in  reference  to  the  last  time  of  the 
Ciiristian  church,  when  the  Lord  is  to  come  again,  but  in  the 
"Word,  which  is  Himself,  and  in  which  He  is;  wherefore  imme- 
diately after  those  words  in  Matthew  xxiv.  29,  it  foUows,  ''^And 
thenshall  appear  the  sign  of  the  Son  of  Man  coining  iji  the  clouds 
of  the  heavens^''  verse  30.  By  the  sun,  in  the  above  passages, 
is  meant  love  ;  by  the  moon,  faith  ;  and  by  the  stars,  the  know- 
ledges of  good  and  truth ;  and  by  the  powers  of  the  heavens, 
those  three  as  the  supports  and  firmaments  of  the  heavens  where 
angels  are,  and  of  the  chui'ches  where  mcTi  are ;  by  the  above, 
therefore,  collected  into  one  sense,  is  meant,  that  there  would 
be  no  love,  nor  faith,  nor  knowledges  of  good  anil  truth,  re- 
maining in  the  Christian  church,  in  the  last  time  thereof,  when 
it  draws  to  its  end.  That  the  sun  signifies  love,  has  been  shown 
in  the  Apocalypse  Revealed,  n.  53,  54,  413,  796,  831,  961 : 
that  the  moon  signifies  faith,  n.  53,  332,  413,  423,533  :  that  the 
stars  signify  knowledges  of  good  and  truth,  n.  51,  74,  333,  408, 
419,  954. 

79.  That,  according  to  the  above  prediction,  there  is  at  this 
day  such  great  darkness  throughout  the  Christian  chui'clies.  that 
the  sun  gives  no  light  by  day,^nor  the  moon  and  stars  any  light 
by  night,  is  occasioned  solely  by  the  doctrine  of  just  if  ca'tionhy 
faith  alone  ^  for  it  inculcates  faith  as  the  only  means  of  salva- 
tion ;  of  the  influx,  progress,  indwelling,  operation,  and  effi- 
cacy of  which  no  one  has  hitherto  seen  any  sign  ;  and  into 
which  neither  the  law  of  the  decalogue,  nor  char'ity,  nor  good 
works,  nor  repentance,  nor  desires  after  newness  of  life,  have 
any  entrance,  or  are  in  the  smallest  degree  connected  with  it; 
for  it  is  asserted,  that  they  spontaneously  follow,  without  being 
of  any  use  either  to  preserve  faith  or  to  procure  salvation.  The 
above  doctrine  likewise  teaches,  that  faith  alone  imparts  to  the 
regenerate,  or  those  who  are  possessed  of  it,  full  liberty,  so  as 
to  be  no  longer  under  the  law  ;  moreover  that  Christ  covers  over 
their  sins  before  God  the  Father,  who  forgives  them  as  though 
they  were  not  seen,  and  crowns  them  with  renovation,  holiness, 
and  eternal  life.  These  and  many  other  things  of  alike  nature 
are  the  interiors  of  that  doctrine  ;  the  exterio'rs,  which  do  not 
gain  admission,  are  valuable  sayings  concerning  charity,  goc)d 
works,  acts  of  repentance,  and  exercises  of  the  law  ;  vet  these 
are  accounted  by  them  merely  as  slaves  and  drudges,  which 
follow  their  mistress,  faith,  without  being  permitted  to  join  in 
her  company.  But  forasnmch  as  they  know  that  the  hiity  ac- 
count these  things  as  equally  necessary  to  salvation  with  faith, 
they  carefully  subjoin  them  in  their  sermons  and  discourses, 
and  pretend  to  conjoin  them  with  and  insert  them  into  justifica- 

213 


79—81 


A  BRIEF  EXPOSITION  OF  TUE 


tion  ;  tliis,  however,  they  do  merely  to  tickle  the  ears  of  the 
vulgar,  and  to  defend  their  oracles,  that  they  may  not  appear 
mere  riddles,  or  like  the  vain  responses  of  soothsayers. 

80.  In  order  to  confirm  the  above  assertions,  I  will  adduce 
the  following  passages  from  the  Formula  Concordloe  (concerning 
wliich  see  n.  9),  lest  any  one  should  think  that  these  things 
have  been  unjustly  laid  to  their  charge.  That  the  works  of  the 
second  table  of  the  decalogue  are  civil  duties,  and  belong  to 
external  worshij),  which  man>  is  able  to  do  of  himself;  and  that 
it  is  a  folly  to  dream  that  such  works  can  justify,  page  81,  85, 
10:3.  That  good  works  are  to  be  utterly  excluded  from  the 
business  of  justitication  by  faith,  p.  589,  590,  591,  704  to  708. 
Tnat  goixl  works  do  not  in  any  wise  enter  into  justification,  p. 
689,  T<»i!  ;  Aiipendix,  62,  173.  That  good  works  do  not  pre- 
serve salvation  nor  faith,  p.  590,  705  ;  Appendix,  ]).  171.  That 
neither  does  repentance  enter  into  justification  by  faith,  p.  165, 
320  ;  Appendix,  p.  158.  That  repentance  is  nothing  more  than 
praying  to  God,  acknowledging  the  truth  of  the  gospel,  giving 
of  thanks,  being  obedient  to  the  magistracy,  and  following  one's 
calling,  p.  12,  198,  Appendix,  158, 'l59,  172,  266.  That  reno- 
vation of  life  has  likewise  nothing  to  do  Avith  justification,  p. 
5S5,  685,  688,  689  ;  Appendix,  p.  170.  Tliat  attention  to  obe- 
dience fur  the  time  to  come,  in  like  manner,  neither  enters 
into  faith,  nor  justifies,  p.  90,  91,  690  ;  Appendix,  p.  167. 
That  the  regenerate  are  not  under  the  law,  but  are  delivered 
from  the  bondage  thereof,  and  are  only  in  the  law,  and  under 
grace,  p.  722,  and  elsewhere.  That  the  sins  of  the  regenerate 
are  covered  over  by  the  merit  of  Christ,  p.  641,  686,  687,  719, 
720  ;  besides  many  other  passages  to  the  same  ])urport.  It  is 
to  be  observed,  that  all  Protestants,  as  well  those  wlio  call 
themselves  Gospellers,  as  those  who  call  themselves  the  Re- 
formed, teach  in  like  manner  justification  by  faith  alone,  see 
above,  n.  17,  18. 

81.  It  is  a  wonderful  circumstance,  that  the  doctrine  of  jus- 
tification by  faith  alone  prevails  at  this  day  over  every  other 
doctrine  throughout  all  reformed  Christendom,  and  is  esteemed 
almost  as  the  only  important  point  of  theology  in  the  sacred 
order.  This  is  what  all  young  students  among  the  clergy 
greedily  learn  and  imbibe  at  the  universities,  and  what  they 
afterwards  teach  in  the  churches,  and  publish  in  print,  as  if 
they  were  inspired  with  heaveidy  wisdom,  and  whereby  they 
endeavor  to  acquire  to  themselves  a  name,  and  the  reputation 
of  superior  learning,  as  well  as  diplomas,  licences,  and  other 
lionorary  rewards.  And  these  things  are  done,  notwithstanding 
it  is  owing  to  this  doctrine  alone,  that  the  sun  is  at  this  day 
darkened,  the  moon  deprived  of  her  light,  and  the  stars  have 
fallen  from  heaven,  that  is,  have  perished.  It  has  been  certi- 
fied unto  me,  that  the  doctrine  of  faith  in  imputed  righteons- 
•  214 


DOCTKINK  OF  TIIK  NKW  CHURCH. 


81—83 


ness  has  blinded  tlie  minds  of  men  at  this  day  to  snch  a  degree, 
that  they  will  not,  and  therefore  as  it  were  cannot,  see  any 
Divine  Truth  by  the  light  of  the  sun,  nor  b}'  the  light  of  the 
inoon,  but  only  by  the  light  of  a  fire  by  night;  on  which  ac- 
count I  will  venture  to  assert,  that  supposing  Divine  Truths  con- 
cerning the  conjunction  of  cliarity  and  faith,  concerning  heaven, 
the  Lord,  and  eternal  liappiness,  to  be  sent  down  from  heaven 
engraven  in  silver  characters,  they  would  not  be  tliought  worthy 
to  be  read  by  the  sticklers  for  justification  ;  but  the  ra>c  would 
be  quite  otherwise  supposing  a  paper  concerningjustilicatidii  by 
faith  alone  to  be  brought  them  from  hell.  It  is  also  said  in  the 
Formula  Concordim,  that  the  article  of  justification  by  faith 
f.ione,  or  the  righteousness  of  faith,  is  the  chief  article  in  the 
whole  Christian  doctrine  ;  and  that  the  works  of  the  law  are 
utterly  to  be  excluded  from  this  article,  p.  17,  61,  62,  72,  89, 
683  ;  Appendix  p.  164. 

XIX. 

82.  That  they  who  are  in  the  'present  justifying  Faith,  are 
meant  hy  the  he-goats  in  Daniel  and  in  Matthew. 

BRIEF  ANALYSIS. 

83.  It  is  written  in  Daniel,  ^'■I  saw  in  a  vision  a  ram,  which 
had  two  horns  that  were  high,  hut  the  higher  cameup  last;  and 
that  the  horn  pushed  xoestward,  and  northward,  and  southioard, 
and  made  itself  great.  Then  I  saw  a  he-goat  coming  from  the 
west,  over  the  face  of  the  xohole  earth,  which  had  a  hnrn.  htween 
its  eyes;  and  that  he  ran  to  the  ram  in  the  fury  <f  hix  .■<fri  ngth, 
and  broke  his  two  horns,  and  cast  him  down  to  ilte  ,  <(rth,  and 
stamped  \ipon  him  :  hut  that  the  great  horn  of  the  lu  -gvat  loas 
hrolcen,  and  imtead  of  it  there  came  up  four  horns  ;  and  out 
of  one  of  them  came  forth  a  little  horn  which  loaxed  exceeding 
great  towards  the  south,  towards  the  east,  and  towards  honorahh- 
ness,  and  even  to  the  host  of  heaven  ;  and  it  cast  down  of  the 
host  and  of  the  stars  to  the  earth,  and  stamped  upon  them:  yea, 
he  magnijit'd  himself  to  the  Prince  of  the  host,  and.  took  from, 
him  the  daily  sacrifice,  and.  caH  away  the  ptlace  of  his  sanctua- 
ry, for  he  cast  down  truth  to  the  earth.  And  I  heard  one  saint 
saying,  how  long  shall  this  vision  he,  the  daily  sacrifice,  and 
the  wasting  transgression,  that  hoth  the  holy  tiling  and  the  hont 
shoidd  he  given  to  he  trodden  binder  foot  f  And  he  said,  even  to 
the  evening  the  morning,  then  shall  the  holy  thing  he  justified,'''' 
chap.  viii.  2  to  14.  That  this  vision  is  a  prediction  of  the  future 
states  of  the  church  is  very  evident,  for  it  declares,  that  tlie  dailv 
sacrifice  was  taken  away  from  the  Prince  of  the  host,  the  habit 
ation  of  his  sanctuary  cast  down,  and  that  the  he-goat  cast  down 
truth  to  the  earth  ;  moreover,  that  a  saint  said.  How  long  shall 


8i— 85 


A  BRIEF  EXPOSITION  OF  THE 


tills  vision  be,  tliat  bo  li  tlie  lioly  tiling  and  tlie  host  should  be 
given  to  be  trodden  under  foot  ;  and  that  this  should  be  even 
to  the  evening  the  morning,  when  the  holy  thing  shall  be 
justified.  By  the  evening  the  morning  is  meant  the  end  of  the 
old  church,  when  a  New  Church  commences. 

8-i.  In  Matthew  we  read  these  words:  ^'■Then  shall  the  Son 
of  Man  say  to  the  he-goats  on  His  left  hand,  depart  from  Me, 
for  I  was  hungry,  and  ye  gave  Me  no  meat;  I  was  thirsty,  and 
ye  ga  ve  Me  no  drinlij  I  was  q  stranger,  and  ye  took  Me  not  in; 
1  was  naJced,  and  ye  clothed  Me  not;  I  was  sick  and  in  jxrisim^ 
and  ye  visit' d  2re  not;  and  these  shall  go  away  into  eternal 
pu7iit<h  II f  lit."  That  the  same  persons  are  here  meant  by  he-goats 
and  slieep,  as  by  the  he-goat  and  ram  in  Daniel,  is  very  evident. 
That  by  he-goats  are  meant  those  who  are  in  the  present  justi- 
fying faith,  appears  from  this  circumstance,  that  unto  the  sheep 
are  enumerated  works  of  charity,  and  it  is  said  that  they  did 
them  ;  and  that  unto  the  he-goats  the  same  works  of  charity 
are  enumerated,  but  it  said  that  they  did  them  not,  and  that 
they  are  therefore  sentenced  to  condemnation  ;  fur  they  who 
are  in  the  present  justifying  faith,  neglect  works,  because  they 
deny  them  to  have  any  thing  of  salvation  or  of  the  church  in 
them.  When  charity  is  thus  removed,  good  works,  which  ap- 
pertain to  charity,  become  so  totally  forgotten  and  ol)literated, 
that  they  are  never  more  remembered,  nor  is  the  least  effort 
made  to  recall  them  to  mind  when  the  law  of  the  decalogue  is 
read.  It  is  a  general  rule  in  religion,  that  in  proportion  as  any 
one  does  not  will  good,  and  hence  does  not  do  it,  in  the  same 
])roportion  he  wills  evils,  and  hence  does  them  ;  and  on  the 
contrary,  that  in  pro])ortion  as  any  one  does  not  will  evils,  and 
lieneo  does  not  commit  them,  in  the  same  proportion  he  wills 
good,  and  hence  does  good ;  these  latter  are  the  sheep,  but  the 
former  are  the  he-goats.  If  all  evil  persons  had  been  there 
meaut  by  the  he-goats,  instead  of  the  works  of  charity  which 
they  had  not  done,  'the  evils  which  they  had  done  would  have 
been  enumerated. 

85.  That  no  other  than  the  persons  above  described  are 
meant  by  the  he-goats,  lias  been  manifested  to  me  by  experience 
in  the  spiiitual  Avorld  ;  in  which  world  there  appear  all  things 
that  are  in  the  natural  world,  such  as  houses  and  palaces,  ])ar- 
adises  and  gardens,  with  trees  of  every  kind  ;  likewise  fields  and 


flocks  and  herds  ;  and  all  resembling  those  upon  our  earth  ;  nor 
is  there  any  other  difference,  than  that  in  the  natural  world 
the}'  are  from  a  natural  origin,  but  in  the  spiritual  world  from 
a  spiritual  origin.  Tliere  I  have  often  seen  sheep  and  he-goats, 
also  combats  between  them,  like  that  described  in  Daniel, 
chap.  viii.  I  have  seen  he-goats  Avith  horns  bent  forwards  and 
backwards,  and  rushing  with  fur}'  upon  the  sheep  ;  I  have  seen 


tillage  lands, 


and  green  pastures,  together  with 


216 


DOCTKINE  OF  THE  NEW  CUIKCH. 


8G— 88 


some  he-goats  with  two,  and  others  witli  four  horns,  with  which 
they  vehemently  struck  at  the  sheep  ;  and  when  I  looked  to 
discover  what  this  meant,!  saw  some  persons  disputing  together 
about  faith  conjtnned  with  charity,  and  faith  sei)arated  from 
charity  ;  from  whence  it  plainly  appeared,  that  the  present  jus- 
tifying faith,  which  considered  in  itself  is  a  faith  disjoined  from 
charity,  is  the  he-goat,  and  that  faith  conjoined  with  charity  is 
the  sheep. 

86.  Tlie  like  persons  are  meant  by  he-goats  in  Zechariah, 
^^Jline  anger  was  kindled  against  the  shepherds,  and  I  will  visit 
the  he-goats^''  x.  3.  And  in  Ezekiel,  "  Behold  IJudgt^  hetween 
cattle  and  cattle,  hetween  the  rams  cmdt/ic  hc-guKt.s  ;  .sremethita 
small  thing  unto  you,  to  have  eaten  up  t/ie  good pa.sture,  hut  ye 
must  tread  down  tcith  your  feet  also  the  residue  of  the  pastures? 
Ye  thrust  all  the  infrjn  sheep  with  your  horns,  until  ye  have 
dispersed  them  •  therefore  will  I  save  My  fock,  that  it  be  no 
more  a  prey xxxiv.  17,  18,  22,  and  following  verses. 

XX. 

87.  That  they  who  have  confirmed  themselves  in  the  present 
justifyingFaith,  are  meant  in  theApocalypse  by  t]teDragon,and 
his  two  Beasts,  and  by  the  Locusts  ;  and  that  this  same  Faith, 
when  confirmed,  is  there  meant  by  the  great  City  ivhich  is  spiri- 
tually called  Sodom  and  Egypt,  where  the  two  Witnesses  were 
slain,  as  also  by  the  Pit  of  the  Abyss,  frow  which  the  Locusts 
came. 

BRIEF  ANALYSIS. 

88.  That  seven  chapters  of  the  Apocalypse  treat  of  the  per- 
verted state  of  the  church  among  the  Reformed,  and  two  chap- 
ters of  the  perverted  state  of  tlie  church  among  the  Roman 
Catholics,  and  that  the  states  of  both  churches,  as  existing  at 
the  present  day,  are  sentenced  to  condemnation,  has  been  shown 
in  the  explication  thereof,  in  the  work  entitled,  The  Apocalypse 
Revealed,  and  that  not  by  uncertain  conjectures,  but  by  full 
proofs.  That  by  the  dragon  treated  of  in  the  i2th  chapter, 
are  meant  those  in  the  Reformed  churches,  who  make  God  three, 
and  the  Lord  two,  and  who  separate  charity  from  faith,  by 
making  their  faith  spiritual  and  saving,  and  not  charity,  see 
n.  532  to  565,  and  the  memorable  relation  adjoined,  n.  560. 
That  they  are  further  described  by  the  two  beasts,  one  rising 
out  of  the  sea,  and  the  other  out  of  the  earth,  as  related  in 
chap.  xiii.  see  n,  567  to  610,  and  the  memorable  relation,  n. 
611.  That  they  are  also  described  by  the  locusts,  which  came 
forth  out  of  the  pit  of  the  abyss,  as  mentioned  in  chap.  ix.  see 
n.  JrlO  to  44:2.  That  this  same  faith,  when  confirmed,  is  meant 
by  the  great  city,  wdiich  is  spiritually  called  Sodom  and  Egypt, 
where  the  two  faithful  witnesses  were  slain,  as  related  in  chap. 

217 


89 


A  BRIEF  EXPOSITION  OF  THE 


xi.  see  ii.  485  to  530,  particularly  n.  500  to  503,  and  tlie 
memorable  relation,,  ii.  531.  That  they  are  also  meant  by  the 
pit  of  the  abyss,  out  of  which  issued  smoke  as  out  of  a  great 
furnace,  and  the  sun  and  the  air  were  darkened,  and  then 
locusts  came  forth,  as  described  in  chap,  ix.,  see  n.  421  to  424-. 

89.  That  I  might  be  assui-ed  and  fully  convinced,  that  by 
the  pit  of  the  abyss  nothing  else  is  meant  than  the  i'aith  of  the 
dragon,  •which  is  a  faith  conceived  from  an  idea  of  three  Gods, 
and  from  having  no  idea  of  the  Divinity  of  the  Human  Nature 
of  Christ,  and  which  is  called  faith  alone  justifying,  regene- 
rating, quickening,  sanctifying,  and  saving ;  it  was  given  me 
to  look  into  that  abyss,  to  converse  with  those  who  are  therein, 
and  likewise  to  see  the  locusts  which  came  out  thence ;  from 
which  ocular  demonstration,  that  pit  together  with  the  abyss  is 
described  by  me  in  the  Apocalypse  Eevealkd  ;  and  because 
a  description  from  ocular  demonstration  may  be  relied  on,  it 
shall  be  transcribed  fi  om  that  work,  where  it  is  described  as 
follows. 

"  That  i)it,  which  is  like  the  mouth  of  a  furnace,  appears 
in  the  southern  quarter ;  and  the  abyss  beneath  it  is  of  great 
extent  towards  the  east ;  they  have  light  even  there,  but  if 
light  from  heaven  be  let  in,  there  is  immediate  darkness;  where- 
fore the  pit  is  closed  up  at  the  top.  There  appear  in  the  abyss 
huts  constructed  of  brick,  which  are  divided  into  distinct  cells, 
in  each  of  which  is  a  table,  whereon  lie  papers,  with  some 
books.  Every  one  there  sits  at  his  own  table,  who  in  this 
world  had  confirmed  justification  and  salvation  by  faith  alone, 
making  charity  a  merely  natural  and  moral  act,  and  the  works 
thereof  only  works  of  civil  life,  whereby  men  may  reap  ad- 
vantage in  the  world,  but  if  done  for  the  sake  of  salvation, 
they  condemn  them,  and  some  even  rigorously,  because  human 
reason  and  will  are  in  them.  All  who  are  in  this  abyss,  have 
been  scholars  and  learned  men  in  the  woi'ld  ;  and  among  them 
are  some  metaphysicians  and  scholastic  divines,  who  are  there 
esteemed  above  the  rest.  But  their  lot  is  as  follows:  when 
first  they  come  thither,  they  take  their  seats  in  the  first  cells, 
but  as  they  confirm  faith  by  excluding  the  works  of  charity, 
they  leave  the  first  seats,  and  enter  in+'«  cells  nearer  the  east, 
and  thus  successively  till  they  come  towards  the  end,  where 
they  are  who  ci)nfirni  those  tenets  from  the  Word  ;  and  because 
they  then  cannot  but  falsify  the  Word,  their  huts  vanish,  and 
they  find  themselves  in  a  desert.  There  is  also  an  abyss  beneath 
that  abyss,  where  those  are  who  in  like  manner  have  confirmed 
justification  and  salvation  by  faith  alone,  but  who  in  their  spirits 
have  denied  the  existence  of  a  God,  and  in  their  hearts  have 
made  a  jest  of  the  holy  things  of  the  church  ;  there  they  do 
nothing  but  quarrel,  tear  their  garments,  get  upon  the  tables, 
stamj)  with  their  feet,  and  assail  each  other  with  reproaches ; 
218 


DOCTRINE  OF  THE  NEW  CIIUKCir. 


90—93 


and  because  it  is  not  permitted  tliem  to  hnrt  any  one,  they  nse 
thrcateiiiug  words  and  shake  their  tists  at  each  other." 

90.  That  I  might  also  be  assured  and  convinced,  that  they 
wlio  have  coniinned  tliemselves  in  the  present  justifying  faith, 
are  meant  by  the  dragon,  it  was  given  me  to  see  many  thousands 
of  them  assembled  together,  and  tliey  then  appeared  at  a 
distance  like  a  dragon  with  a  long  tail,  which  seemed  fall  of 
spikes  like  thorns,  which  signified  falsities.  Once  also  there 
appeared  a  still  greater  dragon,  which  raising  up  his  back,  lifted 
his  tail  towards  heaven,  and  endeavored  to  draw  down  the 
stars  from  thence  ;  stars  there  signify  truths. 

XXI. 

91.  That  unless  a  New  Church  be  established  by  the  Lord, 
no  one  can  be  saved  ;  and  that  litis  is  meant  by  these  words, 
"  Unless  those  days  should  be  shortened,  there  should  nojlesh 
he  savedr  Matt.  xxiv.  22. 

BKIEF  ANALYSIS. 

92.  By  shortening  those  days,  is  meant  the  putting  an  end 
to  the  present  church,  and  establishing  a  new  one ;  for,  as  has 
been  already  observed,  the  24t\  chapter  of  Mattliew  treats  of 
the  successive  declensions  and  perversions  of  the  Christian 
church,  even  to  the  consummation  and  end  thereof,  and  of  the 
coming  of  the  Lord  at  that  period.  The  reason  M'hy  no  flesh 
could  be  saved,  unless  those  days  should  be  shortened,  is,  because 
the  faith  of  the  present  church  is  founded  on  the  idea  of  three 
Gods,  and  with  this  idea  no  one  can  enter  heaven  ;  consequently 
no  one  can  enter  heaven  with  the  faith  of  the  present  church, 
because  the  idea  of  three  Gods  is  in  all  and  eveiy  part  thereof; 
and  besides,  in  that  faith  there  exists  no  life  from  the  works  of 
charity.  That  the  faith  of  the  present  church  cannot  be  con- 
joined with  charity, and  produce  any  fruits  which  are  good  works, 
was  shown  above,  n.  47  to  50.  There  are  two  things  which 
form  heaven  in  man,  namely,  the  truths  of  taitli  and  tlie  goods 
of  charity  ;  the  truths  of  faith  occasion  the  presence  of  the 
Lord,  and  point  out  the  way  tn  heaven,  and  the  goods  of  chaiity 
etiect  conjunction  with  the  Lord,  and  introduce  into  heaven  ; 
and  every  one  is  there  introduced  into  light  according  to  his 
aifection  of  truth,  and  into  heat  according  to  his  aflection  of 
good.  That  the  affection  of  truth  is  faitb  in  its  essence,  and 
the  affection  of  good  charity  in  its  essence,  and  that  the  marriage 
of  them  both  constitutes  the  church,  may  be  seen  above,  n.  48  ; 
the  church  and  heaven  make  one.  That  these  three  are  not  in 
the  churches  of  the  present  day,  which  are  built  upon  faith 
alone,  has  been  fully  shown  in  the  preceding  pages. 

93.  I  have  sometimes  in  the  spiritual  world  conversed  with 

219 


93—95 


A  BKIKF  EXPOSITION  OF  THE 


the  maintainers  of  justification  by  faith  alone,  and  have  told 
them  that  their  doctrine  is  erroneous,  and  likewise  absurd,  that 
it  brings  on  security,  blindness,  sleep,  and  night  in  spiritual 
things,  and  thereby  death  to -the  soul,  thus  exhorting  them  to 
desist  from  it.  But  I  have  received  for  answer,  Why  should 
we  desist  ?  Does  not  the  pre-eminence  of  the  clergy  above  the 
laity,  in  point  of  erudition,  depend  upon  this  doctrine  ?  To 
whicli  I  replied,  that  it  should  seem  from  hence,  that  they 
regarded  not  so  much  the  salvation  of  souls,  as  their  own  pre- 
eminence ;  and  that  because  they  had  applied  the  truths  of  the 
Word  to  conlirm  their  own  false  principles,  and  thereby  had 
adulterated  them,  they  were  become  angels  of  the  abyss,  called 
Abaddons  and  ApoUyons,  Apoc.  ix.  11 ;  by  whom  are  signified 
the  destroyers  of  the  church  by  a  total  falsification  of  the  Word. 
See  the  explication  thereof,  n.  1:-1:0,  and  the  ine.inorahle  relation^ 
n.  566,  in  the  Apocalypse  Revealed.  But  they  answered, 
How  can  this  be  ?  Are  we  not,  by  our  knowledge  of  the  mys- 
teries of  that  docti'ine,  oracles?  And  do  we  not  from  that 
doctrine  give  answers  as  from  our  sanctuary  ?  wherefore  we  are 
not  Apollyons,  but  Apollos.  On  hearing  this,  I  re])lied  with 
indignation,  If  ye  are  Apollos,  ye  are  also  Leviathans,  the  first 
class  of  you  are  crooked  Leviathans,  and  the  second  class  of 
you  are  oblong  Leviathans,  whom  God  will  visit  with  Ids  sharp 
and  great  sword,  Isaiah  xxvii.  1.  But  they  langhed  at  these 
words.  What  is  meant  by  being  visited  and  persishing  by  the 
sword,  may  be  seen  in  the  Apocalypse  Revealed,  n.  52. 

94.  The  great  arcanum,  why,  nnless  a  New  Cliui-ch  be  esta- 
blished by  the  Lord,  no  flesh  can  be  saved,  is  this;  that  as 
long  as  the  dragon  Avith  his  crew  remains  in  the  world  of  spirits, 
into  which  he  was  cast  from  heaven,  so  long  no  Divine  Truth, 
united  with  Divine  Good,  can  pass  from  the  Lord  to  men  on 
earth,  but  it  is  either  annihilated  or  perverted,  so  that  salvation 
is  thereby  rendered  impossible  to  be  attained.  This  is  what  is 
meant  in  the  Apocalypse  by  the  following  passage  :  '•'•And  the 
dragon  was  cast  out  into  the  earth,  and  his  angels  were,  cast  out 
with  him  /  woe  to  the  inhabitants  of  the  earth  and  the  sea,  for 
the  devil  is  come  down  unto  them,  having  great  wrath  ;  and  he 
jyersecuted  the  woman,  who  brought  forth  a  Son,^''  chap.  xii.  9, 
12,  13.  But  after  the  dragon  was  cast  into  hell,  xx.  10,  then  it 
was  that  Jolni  saw  the  new  heaven  and  the  new  earth,  and  saw 
the  New  Holy  Jerusalem  coming  down  from  God  out  of  heaven, 
Apoc.  xxi.  1,  2,  &c.  What  is  meant  by  the  dragon,  and  who 
the  dragons  are,  may  be  seen  above,  n.  47. 

XXIL 

95.  That  the  Opening  and  Rejection  of  the  Tenets  of  the  Faith 
of  the  present  ChurcJi,  and  tJie  Revelation  and  Reception  of  the 

220 


DOCTKINE  OF  TUE  KEW  CHURCH. 


96 


Tends  of  the  Faith  of  the  New  Church,  is  meant  by  these 
ivords  in  the  Apocalypse  :  ''iie  that  sat  upon  the  throne  said, 
Behold,  I  make  all  things  New  ;  and  He  said  unto  me,  Write, 
for  these  Words  are  true  and  faithful^  cliap.  xxi.  5. 

BKIEF  ANALYSIS. 

96.  He  that  sat  upon  the  throne,  that  is,  the  Lord,  said 
these  things  unto  John,  when  he  saw  tlie  New  Jerusalem  coming 
down  iVoni  God  out  of  heaven.  That  by  the  Xew  Jerusalem  is 
meant  a  Kew  Church,  will  he  shown  in  the  following  chapter. 
The  reason  why  the  falsities  of  the  tenets  of  the  faith  of  the 
present  church  must  lirst  he  opened  and  reiiected,  before  the 
truths  of  the  tenets  of  the  Xew  Church  caii  he  revealed  and 
received,  is,  because  they  do  not  agree  together,  no  not  in  one 
single  point  or  particular  ;  for  the  tenets  of  the  present  church 
are  founded  upon  a  faith,  in  which  it  is  unknown  whether  there 
be  any  essential  of  the  church,  or  not.  IN^ow  the  essentials  of 
the  church,  which  conjoin  themselves  with  a  faith  directed  to 
one  God,  are  chai-ity,  good  works,  repentance,  and  a  life  ac- 
cording to  the  Divine  laws  ;  and  forasmuch  as  these  together 
with  faith  ali'ect  and  move  the  human  will  and  thought,  they 
conjoin  man  to  the  Lord,  and  the  Lord  to  man.  Since,  there- 
fore, none  of  these  essentials  enter  into  the  faith  of  the  present 
church  at  its  first  advent,  which  is  called  the  act  of  justifi- 
cation, it  cannot  possibly  be  known  whether  this  faith  be  in 
man,  or  not,  consequently  whether  it  be  anything,  or  only  an 
idea  of  something ;  for  it  is  said,  that  man  in  the  act  of  justifi- 
cation is  like  a  stock  or  a  stone,  and  that  he  can  neither  will, 
think,  co-operate,  no,  nor  even  apply  or  accommodate  himself  to 
the  reception  thereof  in  the  smallest  degree,  see  above  n.  15, 
(•=)  (<i).  Since,  therefore,  the  case  is  such,  that  no  one  can 
guess,  much  less  know,  whether  that  faith  be  in  him,  and  thus 
whether  it  be  in  him  like  a  panited  flower,  or  like  a  flower  grow- 
ing in  a  field ;  or  whether  it  be  like  a  bird  flying  by  him,  or 
like  a  bird  that  has  built  her  nest  in  him  ;  I  ask  by  what 
tokens  or  signs  is  this  to  be  known  ?  If  it  be  answered,  that 
it  is  to  be  known  by  charity,  good  works,  repentance,  and  ex- 
ercises of  the  law,  which  follow  after  this  faith,  and  yet  have 
no  connection  with  it ;  I  leave  it  to  men  of  sense  to  determine, 
whether  things,  that  have  no  connection  with  faith,  can  pos- 
sibly be  proper  signs  and  evidences  thereof ;  for  tliis  faith  of 
theii-s,  they  say,  is  neither  preserved  nor  retained  by  the 
above-mentioned  works  of  charity,  see  above,  n.  12,  ("')  ("). 
From  what  has  been  said  we  may  draw  the  following  conclusion, 
namely,  that  in  the  faith  of  the  present  day  there  exists  nothing 
of  the  church,  and  consequently  that  it  is  not  anything,  but 
only  an  idea  of  something.    Since  then  this  faith  is  of  such  a 

221 


97—99 


A  BKIEF  EXI'OSITIDN  OF  THE 


nature,  it  is  deservedly  to  be  rejected,  yea,  it  rejects  itself,  as  a 
tiling  that  bears  no  relation  to  a  church. 

97.  But  widely  dittereut  is  the  case  with  the  tenets  or  doc- 
triuals  of  the  New  Church  ;  these  are  all  essentials,  in  each  oi 
which  there  is  heaven  and  the  church  ;  and  they  regard  this  as 
their  end,  namely-,  that  man  may  be  in  the  Lord,  and  the  Lord  in 
man,  according  to  His  own  words  in  John,  chap.  xiv.  20;  and 
chap.  XV.  i,  5,  0.  It  is  this  conjunction  alone  which  constitutes 
the  Christian  Church.  From  ,these  few  observations  it  niay 
clearly  a^ipear  what  is  meant  by  these  words  of  the  Lord :  '•''He 
lliat  sat  ujjon  the  throne  said,  behold  I  make  all  things  new  ; 
and  lie  said,  write :  for  these  words  are  true  and  faithful^ 

93.  The  sole  reason  why  the  Christian  world  has  fallen  into 
a  faith,  which  has  put  away  from  itself  all  the  truths  and  goods 
of  heaven  and  the  church,  even  to  the  separation  thereof,  is  be- 
cause they  have  divided  God  into  three  persons, and  have  not  be- 
lieved the  Lord  God  the  Saviour  to  be  one  with  God  the  Father, 
and  thus  have  not  approached  Ilim  immediately  ;  when  never- 
theless He  alone  as  to  His  Humanity  is  essential  Divine  Truth, 
"w/iic'A  is  the  Word,  vjhich  was  God  with.  God,  and  is  the  true 
Light  whicli,  enlightenetk  everyman  ;  ((rid  hccanw  jiesh,^'  John.  i. 
1,  2,  9,  IL  That  He  is  essential  truth,  and  thus  essential 
light,  is  also  testified  in  other  places  ;  for  He  sa^'S,  "/  am  the 
Light  of  the  world,^''  John  viii,  22  ;  chap.  ix.  5.  And  in  another 
place,  "  While  ye  have  the  Light,  leliere  in  the  Light,  that  ye 
'limy  he  the  children  (f  Light.  Iain  come  a  Light  into  the  world, 
t/iitl  tohdsoccer  bdieodh  iiiMc,  may  not  abide  in  darkness,^''  John 
xii.  oO,  4:0.  In  the  Apocalypse,  "7  am  Alpha  and  Omega,  the 
Beginning  and  the  End,  the  First,  and  the  Last,  the  Bright  and 
Morning  /Star, chap.  xxii.  13,  IG.  xind  in  Matthew,''  WhenJe- 
sm  was  transformed,  His  face  shone  as  the  sun,  and  His  raiment 
became  as  the  iight,'^  chap.  xvii.  12.  Hence  it  appears  why  and 
whence  this  imaginary  faith  came  into  the  world,  namely,  be- 
cause they  have  not  approached  the  Lord.  And  1  can,  from  all 
my  experience,  as  well  as  from  positive  assui'ance  from  heaven, 
Avith  the  utmost  certainty  declare,  that  it  is  impossible  to  derive 
a  single  genuine  theological  truth  from  any  other  source  than 
from  the  Lord  alone ;  nay,  that  to  derive  it  from  any  other 
source  is  as  impossible,  as  it  is  to  sail  from  England  or  Holland 
to  the  Pleiades,  or  to  ride  on  horseback  from  Germany  to  Orion 
in  the  skv. 

xxni. 

99.  That  the  New  Church  about  to  be  established  by  the  Lord, 
is  the  New  Jerusalem,  treated  of  in  the  Apocalypse,  chap.  xxi. 
and  xxii.  which  is  there  called  the  Bride  and  the  Wife  of  the 
Lunib. 
222 


DOCTRINE  OF  TUE  NEW  CUUBCH. 


100 


BRIEF  ANALYSIS. 

100.  The  reason  wliy  the  New  Clinrch  is  meant  by  tlie  New 
Jerusalem  coming  down  from  God  out  of  lieaven,  Apoc.  xxi.,  is, 
because  Jerusalem  was  the  metropolis  of  the  land  of  Canaan, 
and  therein  was  the  temple  and  the  altar,  and  there  also  the 
sacritices  were  ottered,  consequently  Divine  worship  was  there 
performed,  -which  every  male  throughout  the  land  was  required 
to  attend  three  times  a-3'ear.  A  further  reason  is,  l)ec;iu?-e  the 
Lord  was  in  Jerusalem,  and  taught  in  its  temple,  and  alter\\  anls 
glorified  His  Humanity  there  ;  hence  it  is,  that  by  Jerusalem  is 
signified  the  church.  That  by  Jerusalem  is  meant  the  church, 
is  very  clear  from  the  prophecies  in  the  Old  Testament  con- 
cerning a  New  Church  to  be  established  by  the  Lord,  wherein 
it  is  called  Jerusalem.  I  shall  only  adduce  the  fuUowing  pas- 
sages, from  which  any  one  of  interioi"  reason  may  see,  that  by 
Jerusalem  is  meant  the  church  :  ^^Bthold  I  create  a  iu  w  Jtravoi 
and  a  new  earth,  and  the  former  shall  not  he  remembered  ;  behold 
I  will  create  Jerusalem  an  exultation^  and  her  people  a  gladness, 
that  I  may  exult  over  Jerusalem,  and  he  glad  over  My  people. 
Then  the  xoolf  and  the  lamb  shall  feed  together:  they  shall  not  do 
evil  in  all  the  mountain  of  My  holiness,^''  Isa.  Ixv.  17, 1 8,  19,  25. 
'■'■For  Zionh  sake  I  will  not  be  silent,  and  for  JtrK.sdJ,  m's  sake 
Iwillnotrest,  untilhtr  righteousness godh forth  a.^.yj>li  uilar,  and 
her  salvation  as  a  lamp  that  burneth.  llien  the  Gi  idih  .>  i:hall  see 
thy  righteousness,and  all  kings  thy  glory;  and  thou  shalthe  culled 
by  a  neio  name,  which  themouth  of  Jehovah  shall  i/tfcr;  and  thou 
shall  be  a  crown  of  beauty,  and  a  diadem  of  a  kinadoni,  in  the 
hand  of  thy  God.  Jehovah  shall  be  well  pleased  in  t.'uc,  mid  thy 
land  shall  be  married.  Beliold  thy  salvation  shall  conie,  behold 
Mis  reward  is  with  Him  :  and  they  shall  call  them  tJiepeople  of 
holiness,  the  redeemed  of  Jehovah  /  and  thou  shall  be  called  a  city 
sought  out,  not  deserted,''^  Isaiah  Ixii.  1  to  4,  11,  12.  "  Awake, 
awake,  put  on  thy  strength,  O  Zion  ;  piUon  the  garments  of  thy 
beauty,  0  Jerusalem,  the  city  of  holiness  ;  for  henc forth  there 
shall  no  more  come  into  thee  the  xnicircumcised  and  the  unclean. 
Shake  thyself  from  the  dust,  arise,  sit  down,  0  Jerusalem.  The 
people  shall  know  my  name  in  that  day  ;  for  I  am  he  that  doth 
speak,  behold-  it  is  I.  Jehovah  hath  conforted  His  people,  He 
hath  redeemed  Jer\Lsalem,  Isaiah  lii.  1,  2,  6,  9.  "  Shout  with  joy, 
0  daughter  of  Zion,  be  glad  with  all  thy  heart,  0  daughter  of 
Jerusalem  J  the  king  of  Israel  is  in  the  midst  of  thee  ;  fear  not 
evil  any  more  ^  he  will  be  glad  over  thee  with  joy,  he  will  rest 
in  thy  love,  he  will  rejoice  over  thee  with  shouting  ;  I  will  make 
you  a  name  and  a, praise  among  all  the  people  of  the  earth," 
Zepli.  iii.  14  to  17,  20.  "  Thus  saith  Jehovah,  thy  Redeemer, 
saying  to  Jerusalem,  thou  shall  he  inhabited,"  Isahih  xliv.  24, 
26.    "  Thiis  saith  Jehovah,  I  will  return  to  Zion,  and  dwell  in 

223 


100 


A  BRIEF  EXPOSITION  OF  THE 


the  midsi  of  Jerusalem,  xohence  Jerusalem  s/tall  he  called  the  city 
of  truth,  a7id  the  7noanta{n  of  Jehovah  Zehoath  the  7nountainof 
holmes,^  "  Zecli.  viii.  3,  20  to  23.  "■Then  shall  ye  know  that  lam 
JthovaJi  your  Ood,  dwelling  in  Zion,  the  mountain  of  holiness, 
and  Jerusalem  shall  he  holiness.  And  it  shall  come  to  pass  in  thai 
day,  that  the  motintains  shall  drop  down  with  new  wine,  and  the 
hills  shall  flow  with  milk,  and  Jerusalem  shall  sit  fast  from 
(jener-ation  to  generation^''  Joel  iv.  17  to  21.  In  that  day  shall 
the  Iranch  of  Jehovah  he  heauty  and  glory  ;  and  it  shall  come  to 
pass  that  he  that  is  left  in  Zion,  and  he  that  reniaineth  in  Je- 
rusalem, shall  he  called  holy,  everyone  that  is  written  for  life  in 
Jerusalem^''  Isaiah  iv.  2,  3.  "  In  the  last  days  the  mountain  of 
the  house  of  Jehovah  shall  he  estahlished  as  the  head  of  the  moun- 
tains, for  out  of  Zion  shall  go  forth  doctrine,  and  the  word  of 
Jehovah  from  Jertisalem^  Micah  iv.  1,  2,  8.  '•'•At  that  time 
they  shall  call  Jerusalem  the  throne  of  Jehovah,  and  all  nations 
shall  he  gathered  to  Jerusalem  for  the  name  of  Jehovah, 
neither  shall  they  go  any  more  after  the  confirmation  of  their 
own  evil  heart,^''  Jer.  iii.  17.  '■'■  Look  upon  Zion,  the  city  of  our 
stated  feasts,  let  thine  eyes  see  Jerusalem,  a  quiet  habitation,  a 
tahernacle  that  shall  not  he  taken  down  /  tJie  nails  thereof  shall 
never  he  removed,  and  the  cords  thereof  shall  not  he  hroken,^^ 
Isaiah  xxxiii.  20  ;  not  to  mention  other  passages,  as  Isaiah  xxi  v. 
3  ;  cliap.  xxxvii.  32  ;  chap.  Ixvi.  10  to  li  ;  Zech.  xii.  3,  6  to  10  ; 
chap.  xiv.  8,  11,  12,  21  ;  Malachi  iii.  2,  4 ;  Psalm  cxxii.  1  to  7  ; 
Psalm  cxxx.  4,  5,  6.  That  by  Jerusalem  in  the  above  passages 
is  meant  a  church  to  be  established  by  the  Lord,  and  not  the 
Jerusalem  inhabited  by  the  Jews,  is  plain  from  every  particular 
of  the  description  therein;  as  that  Jehovah  God  was  about  to 
create  a  new  heaven  and  a  new  eai'th,  and  also  a  Jerusalem  at 
the  same  time  ;  and  that  this  Jerusalem  would  be  a  crown  of 
beauty,  and  a  diadem  of  a  kingdom  ;  that  it  is  to  be  called 
holiness,  and  the  city  of  truth,  the  throne  of  Jehovah,  a  quiet 
habitation,  a  tabernacle  that  sliall  not  be  taken  down  ;  that  the 
Avolf  and  tile  lamb  shall  feed  together  therein,  and  that  the 
mountains  shall  drop  down  with  new  wine,  and  the  hills  flow 
with  milk,  and  that  it  should  remain  from  generation  to  gene- 
ration ;  besides  other  circumstances,  as  respecting  the  people 
tlierein,  that  they  should  be  holy,  all  written  for  life,  and  should 
be  called  the  redeemed  of  Jehovah.  Moreover,all  those  passages 
treat  of  the  coming  of  the  Lord,  and  particularly  of  His  second 
cf)ming,  when  Jerusalem  shall  be  such  as  is  there  described  ;  for 
lierctoforc  slie  has  not  been  married,  that  is,  has  not  Ijeen  the 
bride  and  the  wife  of  the  Lamb,  as  the  New  Jerusalem  is  said  to 
be  in  the  Apocalypse.  The  former  or  present  church  is  meant 
by  Jerusalem  in  Daniel,  and  its  commencement  is  there  de- 
scribed in  these  words:  '•'•  Knoiv  therefore  and  understand,  that 
from  the  going  forth  of  the  Wo?-d,unto  the  restoring  andhuilding 
224. 


DOCTKIXE  OF  THE  NEW  CIIUKCH. 


101,  102 


of  Jerusalem,  even  unto  Ifessiah  the  PHnee,  shall  he  seven  wcelcs; 
aftenoards  in  sixty  and  two  weel's  it  shall  he  restored,  and  the 
street  and  the  ditch  shall  he  huilt,  hut  in  distress  of  ti>in  .'<,'"  chap, 
ix.  25.  But  its  end  is  described  by  these  words:  '^1/  length 
xipon  the  hirdofahuminations  shall  he  desolation,  ((nd  .:r,:n  to  the 
consummation  and  decision  it  shall  drop  upon  the  devastation,'^ 
verse  27.  This  last  passage  is  alluded  to  in  the  following  words 
of  the  Lord  in  Matthew  :  Whe7i  ye  shall  see  the  ahominatio?i 
of  desolation  foretold  hyDaniel  the  prophet,  standing  in  the  holy 
place,  let  him  that  readeth  note  it  well,''''  chap.  xxiv.  15.  That 
Jerusalem  in  the  places  above  adduced,  does  not  mean  the 
Jerusalem  inhabited  by  the  Jews,  may  appear  from  tliose  places 
in  the  Word,  where  it  is  said  of  that  city  that  it  was  entirely 
destroyed,  and  that  it  was  to  be  destroyed,  as  in  Jer.  v.  1; 
chap.  vi.  7 ;  chap.  vii.  17,  IS,  etc.;  cha]>.  viii.  6,  7,  8,  &c.;  chap, 
ix.  10,  11,  13,  &c.;  chap.  xiii.  9,  10,  l4  ;  chap.  xiv.  16  ;  Lament, 
i.  8,  9,  17  ;  Ezek.  iv.  1  to  the  end ;  chap.  v.  9  to  the  end  ;  chap, 
xii.  18,  19  ;  chap.  xv.  6,  7,  8 ;  chap.  xvi.  1  to  63  ;  chap,  xxiii.  ] 
to  40  ;  Matt,  xxiii.  37,  38 ;  Luke  xix.  41  to  44  ;  chap.  xxi.  20, 
21,  22;  chap,  xxiii.  28,  29,  30;  besides  many  other  passages  ; 
and  also  where  it  is  called  Sodom,  as  in  Isa.  iii.  9  ;  Jer.  xxiii. 
14 ;  Ezek.  xvi.  46,  m  ;  and  in  other  places. 

101.  That  the  church  is  the  Lord's,  and  that  by  virtne  of  a 
spiritual  marriage,  which  is  that  of  good  and  truth,  the  Lord  is 
called  the  Bridegroom  and  the  Husband,  and  the  church  the 
bride  and  the  wife,  is  known  among  Christians  from  the  Word, 
particularly  from  the  following  passages  :  John  said  of  the  Lord, 
'■'■He  that  hath  the  bnde  is  the  Bridegroom,  hut  the  friend  of  the 
Bridegroom  is  he  loho  standcth  and  heareth  Him,  andrejoiceth 
hccause  of  the  Bridegroom^ s  voice,"  John  iii.  29.  "  Jesus  said, 
while  the  Bridegroom  is  with  them,  the  children  of  the  man'iagc 
cannot  fast,"  Matt.  ix.  15.  Mark  ii.  19,  20.  Luke  v.  34,  35. 
'■'■I  saw  the  holy  city  ,]S't'io  Jerusalem,  coming  down  from  God  out 
of  heaven,  prepared  as  a  hride  adorned  for  her  husband,"  Ay>oc. 
xxi.  2.  ^'The  angel  said  unto  John,  come,  and  I  loill  shoio  thee 
the  hride,  the  LamVswife',  and  from  amountain  he  showed  hivi. 
the  holy  city  Jerusalem"  Apoc.  xxi.  9.  "77ie  time  of  the  mar- 
riage oftheLamh  is  come,  and  His  wife  hath  made  herself  ready; 
hlessed  are  they  xoho  are  called  unto  the  marriage  supj^cr  of  the 
Lamh,"K.^oc.  xix.  7, 9.  '■'■lam  the  Root  andOffspring  of  David, 
the  Bright  and  Morning  Star.  The  spirit  and  the  hride  say, 
Come  ;  and  let  liim  xoho  heareth  say.  Come  and  him  that  is 
athirst,  let  him  come:  and  xohosoever  vnll,let  him  take  the  water 
of  life  freely"  Apoc  xxii.  16,  17. 

XXIV 

102.  That  tlie  Faithof  the  Neio  Church  cannot  by  a>iy  means 
be  together  v;ith  the  Faith  of  the  former  Church,  and  that  in 

I  15  ]  225 


103 


A  BRIEF  EXrOSITION  OF  THE 


case  they  be  together,  such  a  collision  and  conflict  loill  ensue, 
as  to  destroy  every  thing  relating  to  the  Church  in  man. 


103.  The  reason  why  the  faith  of  the  New  Church  cannot 
by  any  means  be  together  with  the  faith  of  the  former  or  pre- 
sent church,  is,  because  they  do  not  agree  together  in  one  third, 
no,  nor  even  in  one  tenth  pai<t.  The  faitli  of  the  former  cliurch 
is  described  in  the  Apocalypse,  chap,  xii.,  by  the  dragon,  but 
the  faith  of  the  New  Church  by  the  woman  surrounded  with 
the  sun,  having  upon  her  head  a  crown  of  twelve  stars,  whom 
the  dragon  persecuted,  and  at  whom  he  cast  water  as  a  flood, 
that  he  might  swallow  her  up,  see  above,  n.  87  to  90.  These 
two  cannot  be  togetlier  in  one  city,  much  less  in  one  house, 
consequently  they  cannot  be  together  in  one  mind  ;  or  should 


the  woiiuiu  would  be  continually  exposed  to  the  rage  and  insa- 
nity of  the  dragon,  and  in  fear  lest  he  should  devour  her  son  ; 
for  it  is  said  in  the  Apocalypse,  chap,  xii.,  that  the  dragon  stood 
before  the  woman  who  was  ready  to  be  delivered,  in  order  to 
devour  her  child,  and  that  the  woman,  after  she  had  brought 
forth  the  man-child,  fled  into  the  desert,  verses  1,  4,  6,  lito  17. 
The  faith  of  the  former  church  is  a  faith  of  the  night,  for 
human  reason  has  no  perception  of  it  ;  wherefore  it  is  also  said, 
that  the  understanding  must  be  kept  in  obedience  thereunto  ; 
na}",  it  is  not  even  known  whethei'  it  be  within  man  or  without 
him,  because  nothing  of  man's  will  and  reason  enters  into  it, 
no,  nor  charity,  good  works,  repentance,  the  law  of  the  deca- 
logue, with  many  other  things  which  really' exist  in  the  mind  ot 
man.  That  this  is  the  case,  may  be  seen  above,  n.  79,  80,  96, 
97,  98.  But  the  faith  of  the  New  Church  enters  into  a  conju- 
gial  covenant  with  all  these,  and  conjoins  itself  to  them  ;  and 
being  thus  in  the  heat  of  heaven,  it  is  also  in  the  light  thereof, 
and  is  a  faith  of  light.  Now  a  faith  of  night  and  a  faith  of 
light  can  no  nu)re  be  together,  than  an  owl  and  a  dove  in  one 
nest ;  for  in  such  case  the  owl  would  lay  her  eggs,  and  the  dove 
hers,  and  after  sitting,  the  young  of  both  would  be  hatched, 
and  then  the  owl  would  tear  in  pieces  the  young  of  the  dove, 
and  would  give  them  to  her  own  young  for  food  ;  for  an  owl  is 
a  bird  of  prey.  There  is  a  further  reason  why  the  faith  of  the 
former  church  and  the  faith  of  the  New  Church  cannot  possi- 
bly be  together,  and  that  is,  because  they  are  heterogeneous ; 
for  the  faith  of  the  former  church  springs  from  an  idea  ot 
three  Gods,  see  n.  30  to  38,  but  the  faith  of  the  New  Church 
from  the  idea  of  one  God  ;  and  as  there  hence  arises  a  hetero- 
geneity or  repugnance  to  each  other,  there  must  inevitably, 
supposing  them  to  be  together,  be  such  a  collision  and  conflict, 


BRIEF  ANALYSIS. 


they  be  together,  the  unavoidable 


must  be,  that 


226 


DOCTRINE  OF  THE  NEW  CHURCH. 


104—106 


as  woTikl  prove  fatal  to  everj  thing  relating  to  tlie  clmrcli ;  oi-, 
ill  other  words,  man  would  either  fall  into  a  delirium,  or  into  a 
state  of  insensibility  as  to  spiritual  things,  until  at  length  he 
would  scarcely'  know  what  the  church  is,  or  whether  there  be 
any  church  at  all.  From  what  has  been  said,  it  follows,  that 
they  who  have  confirmed  themselves  in  the  faith  of  the  old 
church,  cannot,  without  endangering  their  spiritual  life,  embrace 
the  faith  of  the  N"ew  Church,  until  they  first  have  narrowly  ex- 
amined, rejected,  and  thus  extirpated  the  former  faith,  together 
with  its  young  or  eggs,  that  is  to  say,  its  tenets  ;  the  nature  of 
M-hich  has  been  already  shown  in  the  foregoing  pages,  parti- 
cularly at  n.  Gi  to  69. 

lOi.  The  like  would  happen  if  a  person  should  embrace  the 
faith  of  the  ]\"ew  Church,  and  retain  the  faith  of  the  old  church 
concerning  the  imputation  of  the  righteousness  or  merit  of  the 
Lord  ;  for  from  this,  as  from  their  root,  all  the  tenets  of  the 
former  church,  like  so  many  young  shoots,  have  sprung  forth. 
Supposing  this  to  be  the  case,  it  would  comparatively  be  like  a 
person  extricating  himself  from  three  heads  of  the  dragon,  and 
becoming  entangled  in  his  four  remaining  ones  ;  or  like  a  person 
flying  from  a  leopard,  and  meeting  with  a  lion  ;  or  like  a  person 
escaping  out  of  a  pit  where  there  is  no  water,  and  falling  into  a 
pit  full  of  water,  and  being  drowned.  That  this  is  the  case, 
Avill  be  seen  after  the  exposition  of  the  following  lemma,  where 
something  will  be  advanced  concerning  imputation. 

XXY. 

105.  Tliat  the  Roman  Catholics  at  this  day  knoio  nol]n7ig  of 
the  Imputation  of  the  Merit  of  Christ,  and  of  Justif  cation  by 
Faith  therein,  into  luhich  their  Church  was  Jormerly  initiated, 
because  it  is  entirely  concealed  under  their  external  Forms  of 
Worship,  which  are  numerous  ;  for  ivJticJi  reason,  tJterefore,  if 
they  recede  but  in  part  from  their  external  forms  of  Worship, 
and  immediately  approach  God  tJie  Saviour  Jesus  CJtnst,  and 
administer  the  Holy  Eucharist  in  both  kinds,  they  may  be 
brought  into  the  Neio  Jerusalem,  or  the  New  Church  of  the 
Lord,  more  easily  than  the  Reformed. 

BRIEF  ANALYSIS. 

106.  That  the  primates  and  rulers  of  the  Eomish  church,  at 
their  consecration  to  the  ministry,  swear  to  observe  the  decrees 
of  the  council  of  Trent,  appears  from  the  bull  of  Pope  Pius  IV., 
where,  in  the  form  of  the  oath  of  theirprofession  of  faith,  dated 
the  18th  of  Xovember,  1564,  we  find  these  words  :  "  I  firmly 
believe  and  prof  ess  all  and  every  thing  containedin  the  creed  used 
by  the  holy  church  of  Bnme;  and  I r,  eeive,without  any  douht,  all 
such  things  as  are  maintained  and  declaredhi  her  holy  canons^ 

227 


lOG,  107 


A  I5KIKF  KXrOSITIOX  OF  THE 


and  general  councils^  and  especially  ly  the  most  holy  council  of 
Trent;so  help  meGod:^  Tliat  tliey  also  bind  tliciiisel ves  by  an  oath 
to  believe  and  profess  wliat  the  council  of  Trent  has  established, 
concerning;  the  imputation  of  the  merit  of  Christ,  and  justihca 
tion  by  faith  therein,  is  evident  from  these  words  in  the  same 
bull :  ^'■I embrace  and  receive  all  and  every  thing^  which  has  heen 
determined  and  declared  in  the  most  holy  council  of  Trent,  con- 
cerning original  sin  and  justification  ;"  what  these  are,  may  be 
seeTi  from  the  extracts  taken  iy(\\\\  that  council,  see  above,  n.  3, 
4,  5,  6,  7,  8.  From  these  principles  established  in  that  council, 
the  following  consequences  have  been  drawn,  luimely,  "That 
the  Roman  Catholics,  previous  to  the  Eeforniation,  held  pre 
cisely  the  same  doctrines  as  the  Reformed  have  done  subsequent 
thereto,  with  respect  to  the  imputation  of  the  merit  of  Christ, 
and  justification  by  faith  therein,  oidy  with  this  ditierence,  that 
they  conjoined  the  same  faith  with  charity  and  good  works," 
see  above,  n.  19,  20.  Also,  "  Tiiat  the  leading  Reformers,  Lu- 
ther, Melancthon,  and  Calvin,  retained  all  the  tenets  concern- 
ing the  imputation  of  the  mei'it  of  Christ,  and  justilication  by 
faith,  just  as  they  then  were  and  had  been  held  by  the  Roman 
Catholics  ;  but  that  they  se])aratcd  charity  and  good  works  from 
that  faith,  and  declared  them  to  have  no  saving  efficacy,  to  the 
intent  that  they  might  be  severed  from  the  Roman  Catholics, 
as  to  the  very  essentials  of  the  church,  which  are  faith  and 
charity,"  see  above,  n.  21,  22,  23.  Moreover,  "  That  neverthe- 
less the  aforesaid  leading  Reformei's  adjoined  good  works,  and 
even  conjoined  them,  to  their  faith,  but  at  the  same  time  con- 
sidered man  as  a  passive  subject ;  whereas  the  lionuui  Catholics 
regarded  him  as  an  active  subject ;  and  that  after  all,  there 
actually  is  a  conformity  of  sentinientbetween  both  the  one  and 
the  other,  as  to  faitli,  works,  and  merits,"  see  above,  n.  24  to 
29.  From  what  has  been  shown,  then,  it  is  evident,  that  this 
faith  is  a  faith  which  the  Roman  Catholics  swear  to  observe, 
equally  as  well  as  the  Reformed. 

107.  Nevertheless  this  faith  is  so  far  obliterated  among  the 
Roman  Catholics  at  this  day,  that  they  scarcely  know  a  syllable 
about  it;  not  that  it  has  been  reprobated  by  any  Papal  decree, 
but  because  it  has  been  concealed  by  the  externals  of  worship, 
such  as  the  adoration  of  Christ's  vicar,  the  invocation  of  saints, 
the  veni'i-ation  of  images,  and  moreover  by  such  things  as,  from 
being  accounted  holy,  alfect  the  senses,  as  masses  in  an  unknown 

ongue,  gai'inents,  lights,  incense,  pom])ous  ])rocessions  ;  also 
mysteries  respecting  the  eucharist ;  by  these  things,  and  others 
of  alike  nature,  faitii  justifying  by  the  imputation  of  the  merit 
of  Christ,  although  a  primitive  tenet  of  the  Romish  church,  has 
•been  so  removed  out  of  sight,  and  withdrawn  from  the  memory, 
that  it  is  like  something  buried  in  the  earth,  and  covered  over 

with  a  stone,  which  the  monks  have  seta  watch  over,  to  prevent 
228 


DOCTinxi-:  OK  the  new  church. 


108,  109 


its  being  dug  up  and  revived  ;  for  were  it  revived,  the  be! let' of 
their  possessing  a  supernatural  power  of  forgiving  sins,  and  tlius 
of  justifying,  sanctifying,  and  bestowing  salvation,  would  cease, 
and  therewith  all  their  sanctity,  pre-eminence,  and  prodigious 
gains. 

108.  The  first  reason  why  the  Roman  Catholics  may  he 
brought  into  the  New  Jerusalem,  or  New  Chui-ch,  more  easily 
than  the  Reformed,  is,  because  the  faitli  of  justitication  by  the 
imputation  of  the  merit  of  Clirist,  which  is  an  erroneous  faith, 
and  cannot  be  together  with  the  faith  of  the  New  Church  (see 
n.  102  to  104),  is  with  them  obliterated,  and  is  like  to  be  still 
more  fully  so ;  whereas  it  is  as  it  were  engraven  upon  the 
Reformed,  inasmuch  as  it  is  the  principal  tenet  of  their  church, 
A  second  reason  is,  because  the  Roman  Catholics  entertain  an 
idea  of  Divine  Majesty  belonging  to  the  Humanity  of  the  Lord, 
more  than  the  Reformed  do,  as  is  evident  from  their  most  devout 
veneration  of  the  host.  A  third  reason  is,  because  they  hold 
charity,  good  works,  repentance,  and  attention  to  amendment 
of  life,  to  be  essentials  of  salvation,  and  these  are  also  essentials 
of  the  New  Church ;  but  the  case  is  otherwise  with  the  Re- 
formed, who  are  confirmed  in  faith  alone  ;  with  these  the  above 
are  neither  regarded  as  essentials  nor  formalities  belonging  to 
faith,  and  consequently  as  not  at  all  contributing  to  salvation. 
These  are  three  reasons,  why  the  Roman  Catholics,  if  they 
approach  God  the  Saviour  Himself,  not  mediately  but  imme- 
diately, and  likewise  administer  the  holy  eucharist  in  both 
kinds,  may  more  easily  than  the  Reforn>ed  receive  a  living  faith 
in  the  room  of  a  dead  faith,  and  be  conducted  by  angels  from 
the  Lord  to  the  gates  of  the  New  Jerusalem  or  New  Church, 
and  be  introduced  therein  with  joy  and  shouting. 


109.  The  imputation  of  the  righteousness  or  merits  of 
Christ,  enters  at  this  day  like  a  soul  into  the  whole  system  of 
theology  throughout  the  Reformed  Christian  world.  It  is  from 
imputation  that  faith,  which  is  therein  accounted  the  only 
medium  of  salvation,  is  affirmed  to  be  righteousness  before  God, 
see  above,  n.  11  (<•) ;  and  it  is  from  imputation  that  man,  by 
means  of  that  faith,  is  said  to  be  clothed  with  the  gifts  of 
righteousness,  as  a  king  when  elected  is  invested  with  the 
insignia  of  royalty.  But  nevertheless  imputation,  from  the 
mere  assertion  that  a  man  is  righteous,  effects  nothing,  foi-  it 
passes  ordy  into  the  ears,  and  does  not  operate  in  man,  utdoes 
the  imputation  of  righteousness  be  also  the  application  of 
I'ighteousness  by  its  being  communicated  and  so  induced.  This 
follows  from  its  effects,  which  arc  said  to  be  the  remission  of 
sins,  regeneration,  renovation,  sanctitication,  and  acccn-dinglv 

229 


109,  110 


A  BRIEF  EXPOSITION  OF  THE 


salvation  It  is  asserted  further,  that  hy  means  of  that  faith 
Christ  d-.vells  in  man,  and  the  Holy  Spirit  operates  in  him,  and 
that  hence  the  regenerate  are  not  only  called  righteous,  hut  are 
in  reality  such.  Tiiat  not  only  the  gifts  of  God,  hnt  likewise 
Christ  liiniself,  yea,  all  the  Holy  Trinity,  dwells  hy  faith  in  the 
regenerate,  as  in  their  temples,  see  above,  n.  15  (');  and  that 
mail,  both  in  regard  to  person  and  works,  is  righteous,  and 
]-)ronouiiced  to  be  so,  see  above,  n.  14  (e);  from  which  it  clearly 
follows,  that  by  the  imputation  of  Christ's  righteousness  is 
meant  its  application,  and  thereby  its  being  induced,  by  virtue 
of  which  man  is  made  partaker  thereof.  Now,  as  imputation 
is  the  root,  the  beginning,  and  the  foundation  of  faith,  and  al' 
its  operations  towards  salvation,  and  hence  is  as  it  were  the 
sanctuary  or  sacred  recess  in  the  Christian  temples  at  this  day, 
it  is  necessary  to  subjoin  here  something  relative  to  Imputation 
by  way  of  corollary  ;  but  this  shall  be  distinctly  arranged  nnder 
proper  articles  in  the  following  order  :  I. That  to  eveiy  one  after 
death  is  imputed  the  evil  in  which  he  is,  and  in  like  manner  the 
good.  II.  That  the  induction  or  translation  of  the  good  of  one 
person  into  another,  is  a  thing  impossible.  III.  That  a  laith  ot 
the  imputation  or  application  of  the  righteousness  or  merits  of 
Chi-ist,  is,  inasmuch  as  such  im])utation  or  application  is  imjDOS- 
sible,  an  imaginary  faith. 

110.      I.  TuAT  TO  EVEKT  ONE,  AFTER  DEATH,  IS  IMPUTED  THE 

Evil  in  which  he  is,  and  in  like  manner  the  Good.  In  ordei 
to  illustrate  this  with  some  degree  of  evidence,  it  shall  be  con- 
sidered nnder  the  following  distinctions.  1.  That  every  one  has  a 
j)roper  life  of  his  own.  2.Tliat  the  life  of  every  one  remains  with 
Jiim  after  death.  3,  That  to  the  evil  person  is  then  imputed  the 
evil  of  his  life,  and  that  to  the  good  person  is  imputed  the  good 
of  his  life.  J^l.rst,  that  every  one  has  a  proper  life  of  h  is  own^ 
consequently  a  life  distinct  from  that  of  another,  is  well  known. 
For  there  is  a  perpetual  variety,  and  no  two  things  are  alike  ; 
lience  it  is  that  every  one  has  a  property  that  is  peculiarly  his 
own.  Tills  manifestly  appears  from  the  faces  of  men,  there  not 
being  one  face  exactly  like  another,  nor  ever  can  be  to  eternity, 
because  there  do  not  exist  two  minds  alike,  and  the  face  is  from 
the  mind,  for  it  is,  as  nsnally  denominated,  the  type  or  index 
of  the  mind,  and  the  mind  derives  it  orighi  and  form  from  the 
life.  Unless  a  man  had  a  proper  life  of  his  own,  as  he  has  a 
miiiil  and  face  of  his  own,  he  could  not  enjoy  any  life  after 
deitli  distinct  from  that  of  another;  nay,  heaven  could  not 
exist,  i'or  this  consists  of  a  perpetual  variety  arising  from  the 
dislinct  lite  of  each  individual  ;  its  form  solely  proceeds  from 
variety  <if  souls  and  minds  disposed  into  such  an  order,  as  to 
coM>titute'  one  whole;  and  they  constitute  one  from  that  One, 
whose  life  is  in  tl  e  whole  and  every  particular  there,  as  the 
60u]  is  in  man.  Unless  this  were  the  case,  heaven  would  be 
230 


POCTKINE  OF  THE  NEAV  CIIDROII. 


110 


dispersed,  because  its  form  wciild  be  dissolved.  The  One  from 
wliom  the  life  of  all  and  every  one  proceeds,  and  from  wlioiti 
that  form  coheres  together,  is  the  Lord.  Secondhj,  Tlud  the 
life  of  every  one  remains  loith  him  after  death,  U  kiidwii  in  the 
chnrch  from  the  AVord,  and  particularly  from  the  f  illdwiiii;-  pas 
sages:  "The  Son  of  Man  shall  come,  and  then  IK'  shall  render 
unto  every  one  according  to  his  deeds,"  Matt.  x\  i.  :^7.  I  saw 
the  books  opened,  and  all  were  judged  acecrding  to  their 
works,"  Apoc.  xxi.  12,  13.  "  In  the  day  of  judgment  Gcil  will 
render  unto  every  one  according  to  his  works,"  liom.  ii.  6  ; 
2  Cor.  V.  10.  The  works,  according  to  which  it  shall  be  ren- 
dered nnto  every  one,  are  the  life,  for  the  life  Litlcts  them,  and 
they  are  according  to  the  life.  Forasmuch  as  it  has  granted 
nie  for  many  years  past  to  be  in  consort  with  angels,  and  to 
convei^se  with  tliose  who  have  departed  from  the  w nrkl.  I  can 
testify  as  a  matter  of  certainty,  that  every  one  is  tlicre  t'xamined 
as  to  the  quality  of  his  past  life,  and  that  the  life  whieh  he  had 
contracted  in  the  world,  abides  with  him  to  eternity.  I  have 
spoken  with  those  who  lived  many  ages  ago,  whose  lite  I  was 
acquainted  witb  from  history,  and  I  found  them  to  be  similar 
in  quality  to  the  description  given  of  them.  I  have  also  heard 
from  the  angels,  that  no  one's  life  can  be  changed  after  death, 
because  it  is  organized  according  to  his  love  and  faith,  and  hence 
according  to  his  works;  and  that  if  the  life  were  changed,  the 
organization  would  be  destroyed,  which  never  can  be  done. 
They  further  added,  that  a  change  of  organization  can  only 
take  place  in  the  material  body,  and  by  no  means  in  the  spi- 
ritual body,  after  the  former  is  rejected.  Third! ij.  That  to  the 
evil  person  is  then  imputed  the  evil  of  hif^  life,  and  that  to  the 
good  person  is  imputed  the  good  tJiereof.  The  imputation  of  evil 
after  death,  does  not  consist  in  accusation,  blame  censure,  or 
in  pjissing  judgment,  as  in  the  world  ;  but  the  evil  il-elf  etfects 
this.  For  the  wicked  of  their  own  accord  se]iarate  themselves 
from  the  good,  because  they  cannot  be  togotlier  ;  the  delights 
of  the  love  of  evil  are  in  aversion  to  the  delights  of  the  love  of 
good,  and  delights  exhale  tVom  every  one,  as  odors  from  every 
vegetable  on  earth  ;  for  they  are  no  longer  absorbed  and  con- 
cealed In'  the  material  body  as  before,  but  have  a  free  efflux  into 
the  spiritual  atmosphere  from  their  loves  ;  and  inasmuch  as  evil 
is  there  perceived  as  it  were  in  its  odor,  it  is  tliis  which  accnses, 
blames,  finds  guilty,  and  judges;  not  before  any  particular 
judge,  hut  before  every  one  wlio  is  in  good  ;  and  this  is  what  is 
meant  by  imputation.  The  imputation  of  good  is  effected  in 
the  same  manner,  and  takes  place  with  those  who  in  the  world 
had  acknowledged  that  every  good  in  them  was  and  is  from  the 
Lord,  and  nothing  thereof  from  themselves.  These,  after  pro- 
para  ion,  are  let  into  tlie  interior  deliirhts  of  their  own  good, 

231 


Ill 


A  BRIEF  P:X1'0SITI0N  OF  THE 


and  tlien  a -way  is  opened  for  tliem  towards  a  society  in  heaven, 
\"hose  delights  are  homogeneous.    This  is  done  by  the  Lord. 

111.  II.  That  the  Induction  or  Translation  of  thu 
Good  of  one  Person  to  another,  is  a  thing  impossible. 
Tlie  proof  hereof  may  also  appear  from  the  following  observa- 
tions in  their  order  :  1.  That  every  man  is  born  in  evil.  2.  That 
ni.iii  is  ]vd  into  good  through  regeneration  by  the  Lord.  3.  That 
this  is  etiected  by  faith  in  the  Lord,  and  by  a  life  according  to 
His  coinmandnients.  -t.  Wherefore  the  good  of  one  person  can- 
not, by  application  be  transferred  to  another,  and  so  imputed. 
First^  TJud  every  man  is  horn  in  evil,  is  known  in  the  chui-ch. 
This  evil  is  said  to  be  hereditary  from  Adam  ;  but  it  is  fi  om  par- 
ents, from  whom  every  one  derives  his  natural  disposition  or  in- 
clination ;  which  is  a  fact  i)roved  by  reason  and  experience  ;  for 
likenesses  of  parents  may  be  traced  in  the  faces,  characters,  and 
manners  of  their  children,  and  their  children's  children.  Hence 
families  are  distinguished  by  many,  and  their  propensities  are 
also  judged  of:  wherefore,  the  evils  wliicli  parents  have  con- 
tracted, ai'c  transmitted  by  propagation  to  their  posterity,  and 
manifest  themselves  by  a  certain  inclination  towards  them  ; 
hence  are  derived  the  evils  into  which  men  are  born.  Secondly., 
That  man  is  led  into  good  through  regeneration  by  the  Lord. 
That  there  is  such  a  thing  as  regeneration,  and  that  unless  a 
person  is  regenerated,  he  cannot  enter  into  heaven,  is  very 
evident  from  the  Lord's  words  in  John  iii.  3,  5.  That  regene- 
lation  is  purification  from  evils,  and  thus  renovation  of  life, 
the  Christian  world  cannot  be  ignorant  of,  for  it  is  even  dis- 
cei-ned  by  reason,  whilst  it  acknowledges  that  every  one  is  born 
in  evil,  and  that  evil  cannot  be  washed  and  wiped  away,  like 
tilth  by  soap  and  water,  but  by  repentance.  Thirdly,  That  this 
is  ef'ected  hy  faith  in  the  Lord,  and  hy  a  life  according  to  His 
Gommandmenls.  The  precepts  of  regeneration  are  live,  as  may 
be  seen  above,  n.  43,  44  ;  among  which  are  these.  That  evils 
ought  to  be  shunned,  because  they  are  of  the  devil  and  from  the 
devil  ;  that  good  actions  ought  to  be  done,  because  they  are 
of  God  and  from  God  ;  and  that  the  Lord  is  to  be  approached, 
tliat  lie  nuiy  lead  us  so  to  do.  Let  every  one  consider  and  weigh 
with  himself,  whether  good  can  be  derived  to  man  from  any  oth- 
er som  ee  ;  and  if  he  is  not  possessed  of  good  lie  cannot  be  saved 
FourlJdy,  Wlwrefore  the  good  of  one  person  cannot  hy  ajyplication 
l)r  Iriiiif  rvi  d  to  another,  and  so  imputed.  From  what  has  been 
said  alxive,  it  follows,  that  man  by  regeneration  is  renewed  as  to 
Lis  spirit,  and  that  this  is  etiected  by  faith  in  the  Lord,  accom- 
panied by  a  life  according  to  His  commandments.  Who  does 
not  see,  that  this  renewal  can  only  be  etiected  progressively  ; 
nearly  in  like  manner  as  a  tree  takes  root,  and  grows  suc- 
cessively from  a  seed,  and  comes  to  perfection  ?  They  who 
232 


DOCTRINE  OF  THE  NEW  CHUKCII. 


112,  113 


have  a  different  notion  of  regeneration  and  renovation,  know 
notliing  of  tlie  state  of  man,  nor  aiiytliing  about  evil  and  good, 
as  tliat  tliey  are  diametrically  oj)posite  to  each  othei-,  and  that 
good  caiHiot  be  implanted  bntin  proportion  as  evil  is  removed  ; 
neither  do  they  know,  that  so  long  as  any  one  is  in  evil,  he  is 
averse  to  what  is  really  good  ;  wlierefore  if  the  good  of  one 
person  were  to  he  applied  and  so  transferred  to  another  who  is 
in  evil,  it  would  be  like  casting  a  lamb  to  a  wolf,  or  fastening  a 
2>earl  to  a  hog's  snout.  Fj'om  what  has  been  said  it  is  evident, 
that  the  induction  or  translation  of  the  good  of  one  person  into 
another  is  a  thing  impossible. 

112.  III.  TiiAT  TUE  FArni  of  Imputation,  or  Application  ok 
THE  Righteousness  ok  Merits  of  Christ,  is,  inasmuch  as  such 
Imputation  ok  appi.r  .viton  is  impossible,  an  imaginary  Faith. 
That  to  every  one  is  imputed  the  evil  in  which  he  is,  and  in 
like  manner  the  good,  was  demonstrated  above,  n.  110  ;  hence 
it  is  evident,  that  if  by  ini]iutation  is  meant  the  ap})licatiou,  and 
thereby  the  translation,  of  the  good  of  one  person  to  anothei'. 
it  is  a  mere  creature  of  the  imagination.  In  the  world,  merits 
may  be  as  it  were  ti'anscribed  by  men,  that  is,  benelits  may  be 
conferred  on  children  for  the  sake  of  their  parents,  or  on  the 
friends  of  any  favoi'ite  ;  yet  the  good  of  merit  cannot  be  inscribed 
on  their  souls,  but  only  externally  adjoined.  The  like  cannot  take 
])lace  with  men  in  respect  to  their  spiritual  life.  This,  as  was 
shov.-n  above,  must  be  implanted,  and  if  not  implanted  by  a  life 
according  to  the  forementioned  precepts  of  the  Loi'd,  man  re- 
mains in  the  evil  in  which  he  was  l)orn  ;  until  this  is  brougnt  to 
pass,  no  good  can  approach  him,  or  if  it  does,  it  is  instantly  re- 
pelled, and  rebounds  like  :in  elastic  ball  falling  on  a  stone,  or  is 
absorbed  like  a  diamond  thrown  into  a  bog.  An  unreforined  man 
is.  as  to  his  spirit,  like  a  panther  or  an  owl,  and  may  be  com- 
pared to  a  thorn  or  a  nettle  ;  but  a  regenerate  man  is  like  a 
sheep  or  a  dove,  and  may  be  compared  to  an  olive-tree  or  a  vine. 
Consider  then, I  pray,  if  thou  art  disposed,  how  can  a  man-panther 
be  converted  into  a  man-sheep,  or  an  owl  into  a  dove,  or  a  thorn 
into  an  olive-tree,  or  a  nettle  into  a  vine,  by  any  ini})utation, 
if  thereby  is  meant  transcription?  In  order  that  conversion 
may  take  place,  must  not  the  ferocious  nature  of  the  panther 
aiul  the  owl,  and  the  noxious  properties  of  the  thorn  and  the 
nettle,  be  first  removed,  and  thus  the  truly  hnnuui  and  inolien- 
sive  properties  be  implanted  ?  By  what  means  this  is  eifected, 
the  Lord  also  teaches  in  John,  chap.  w.  1  to  7. 

113.  To  the  above  shall  be  added  the  following  observations. 
It  is  said  in  the  church,  that  none  can  fulfil  the  law,  especially 
since  whosoever  oti'ends  against  one  commandment  of  the  deca- 
logue, offends  against  all.  This  form  of  speaking,  however,  is 
to  be  taken  in  a  different  sense  from  what  it  seems  to  convey  ; 
for  it  is  to  be  understood  in  this  manner,  that  whosoever  from 

233 


Il3  A  BRIEF  EXPOSITION  OF  TIIE 

purpose  [of  tlie  will]  or  from  confirmation  [of  the  nnclerstaud- 
ing],  acts  in  opposition  to  one  commandment,  acts  in  ()p])osition 
to  the  rest,  inasmuch  as  to  act  thus  from  purpose  or  fr<tm  con- 
lirnuition  is  to  deny  that  anything  is  a  sin,  and  he  who  is 
guilty  of  such  denial  of  sin,  makes  light  of  acting  against  all  the 
rest  of  the  commandments.  Who  does  not  know,  that  he  who 
is  a  fornicator  is  not  therefore  a  murderer,  a  thief,  or  a  false 
■witness,  nor  even  willing  to  be  such?  But  he  who  is  an  adnlter 
er  from  purpose  and  conlirnuition,  makes  light  of  every  thing 
relating  to  religion,  and  consequently  pays  no  regard  to  murdei-s, 
thefts,  and  false  witness,  not  abstaining  from  them  on  account 
of  their  being  sins,  but  for  fear  of  the  law  or  loss  of  character 
The  case  is  similar,  if  a  person  from  set  purpose  or  confirmation 
ofi'ends  against  any  other  commandment  of  the  decalogue  ;  he 
then  also  oli'ends  against  the  rest,  because  he  does  not  account 
anything  a  sin.  Just  so  it  is,  also,  with  those  who  are  in  good 
from  the  Lord.  Such  persons,  if  from  their  will  and  un- 
derstanding, or  from  set  purpose  and  confirnuxtion,  the}'  abstain 
from  one  evil  because  it  is  a  sin,  abstain  from  all,  and  still 
more  if  they  abstain  from  several  ;  for  whenever  a  person  ab- 
stains, from  i)urpose  and  confirmation,  from  any  evil,  because 
it  is  a  sin,  he  is  kept  by  the  Lord  in  the  pur];osc  of  abstaining 
from  the  rest ;  wherefore  if  through  ignorance,  or  auy  pre- 
dominant concupiscence  of  the  body,  he  commits  an  evil,  it 
nevertheless  is  not  imputed  to  him,  inasmuch  as  he  did  not 
purpose  it  to  himself,  neither  does  he  afterwards  confirm  it  in 
himself.  A  man  comes  into  this  kind  of  purpose,  if  he  ex- 
amines himself  once  or  twice  a  year,  and  repents  of  the  evil 
he  discovers  in  himself.  It  is  otherwise  with  him  who  never 
examines  himself.  It  is  permitted  to  contirm  what  has  been 
advanced  by  the  following  experience.  I  have  met  with  several 
in  the  spiritual  world,  who  have  lived  like  other  people  in  the 
natural  world,  with  respect  to  ornaments  of  dress,  delicacies  of 
food,  nuiking  interest  of  money  by  trade  and  merchandise,  fre- 
(pienting  play-houses,  indulging  in  jocose  conversation  on  love 
atiairs,  with  other  things  of  a  similar  nature,  and  yet  the  angels 
charged  such  things  as  evils  of  sin  in  some,  and  not  as  evils  in 
others,  declaring  the  latter  innocent,  and  the  former  guilty.  On 
being  asked  the  reason  of  such  distinction,  when  both  had  in- 
dulged in  like  practices,  they  replied,  that  they  consider  all 
according  to  their  purpose,  intention,  and  end,  and  distinguish 
them  accordingly  ;  and  therefore  that  they  excuse  and  con- 
demn those  whom  the  end  excuses  or  condemns,  inasmuch  as 
good  is  the  end  that  iniiuences  all  who  are  in  heaven,  and  evil 
is  the  end  that  influences  all  who  are  in  hell.  From  what  has 
been  said  it  now  plainly  appears,  to  whom  sin  is  imputed,  and 
to  whom  it  is  not  imputed. 
234 


DOCTKINK  OF  THE  NKW  CliUKCH.  114: 

114.  To  tlae  above  sliall  be  added  tlie  two  following  Me- 
morable Kklations,  taken  from  the  ArocALYi'SE  Revp;aled. 
FiKST.  I  was  once  seized  suddenly  witli  a  disease  that  seemed 
to  threaten  my  life  ;  my  whole  head  was  oppressed  with  pain  ; 
a  pestilential  smoke  was  let  in  from  the  great  city  called  Sodom 
and  Egypt,  Apoc.  xi.  8 ;  half  dead  with  severe  anguish,  I  ex- 
pected every  moment  to  be  my  last :  thus  I  lay  in  bed  fir  the 
space  of  three  days  and  a  half:  my  spirit  was  reduced  to  this 
state,  and  in  consequence  thereof  my  bod}'.  Then  I  lieai  d 
about  me  the  voices  of  persons  saying,  "  Lo !  he  lieth  dead  in 
the  street  of  our  city,  who  preached  repentance  for  the  remis- 
sion of  sins,  and  Christ  the  man  as  the  only  God  ;"  and  they 
asked  several  of  the  clergy,  whether  he  Avas  worthy  of  burial  ? 
as  was  said  concerning  the  two  witnesses  slain  in  that  city, 
chap.  xi.  8,  9,  10.  And  they  answered,  "  ISTo,  let  him  He  to  be 
made  a  spectacle  of;"  and  the}'  passed  to  and  fro,  and  mocked. 
All  this  betel  me  of  a  truth,  whilst  I  was  writing  the  explication 
of  the  eleventh  chapter  of  the  Apocalypse.  Then  Avere  heard 
shocking  speeches  from  them,  such  as  the  following:  "How 
can  repentance  be  performed  without  faith  ?  And  how  can 
Christ,  a  man,  be  adored  as  God?  Whilst  we  are  saved  freely 
Avithout  any  merit  of  our  own,  Avhat  need  is  there  of  anything 
besides  the  faith,  that  God  the  Father  sent  the  Son  to  take 
away  the  curse  of  the  law,  to  impute  His  merit  to  us,  and  so 
to  justify  us  in  His  sight,  and  absolve  us  from  our  sins,  and  then 
to  give  the  Holy  Spirit  to  operate  all  good  in  us  ?  Are  not 
these  doctrines  agreeable  to  Scripture,  and  to  reason  also?" 
The  crowd  who  stood  by  received  these  speeches  with  great 
applause.  I  heard  all  this  without  any  power  to  reply,  being 
almost  dead  :  but  after  three  days  and  a  half  my  spirit  recovered, 
and  1  went  forth  from  the  street  into  the  city,  (being  in  the 
spirit,)  and  again  said,  "  Repent,  and  believe  on  Christ,  and 
vdur  sins  shall  be  remitted,  and  ye  shall  be  saved,  but  otherwise 
ye  shall  perish.  Did  not  the  Lord  Himself  preach  repentance 
fur  the  remission  of  sins,  and  that  men  should  believe  on  Him  ? 
Did  He  not  enjoin  His  disciples  to  preach  the  same?  Is  not 
a  full  and  fatal  security  of  life  the  sure  consequence  of  your 
faith?"  But  they  replied,  "What  idle  talk!  Has  not  the 
Son  nuide  satisfaction  ?  And  does  not  the  Father  iinputo  it  to 
us,  and  justify  us  who  have  believed  in  it?  Thus  Ave  are  led 
by  the  S[)irit  of  grace,  and  how  then  can  sin  have  place  in  u&, 
aiul  what  power  has  death  to  hurt  us  ?  Dost  thou  conqirela  nd 
this  gospel,  thou  preacher  of  sin  and  repentance?"  At  that 
instant  a  voice  Avas  heard  from  heaven,  saying,  "  What  is  the 
faitli  of  an  impenitent  man,  but  a  dead"^faith?  The  end  is 
come,  the  end  is  come,  upon  you  that  are  secure,  nnblameable 
iu  your  own  eyes,  jnstitied  in  your  own  faith,  yet  devils  ;" — and 
suddenly  a  deep  gulf  Avas  opened  in  the  liiidst  of  the  city 

235 


114 


A  BRIEF  EXPOSITION  OF  THE 


wliicli  spread  itself  far  and  wide,  and  tiie  lionses  fell  one  upon 
another,  and  were  swallowed  up  ;  and  })resently  water  began  to 
bul)ble  up  from  a  large  whirlpool,  and  overflowed  the  waste. 

When  they  were  thus  overwhelmed,  and  to  appearance 
drowned,  I  was  desirous  to  know  their  condition  in  the  deep  ; 
and  a  voice  from  heaven  said  to  me,  "  Thou  shalt  see  and  hear  :" 
and  immediately  the  waters  wherein  they  seemed  to  be  drowned 
disappeared,  (for  waters  in  the  spiritual  M'oi-ld  are  correspon- 
dences,and  consequently  appeyr  to  surround  those  wdio  are  under 
the  influence  of  falses  ;)  and  then  they  appeared  to  me  in  a 
sandy  bottom,  where  were  large  heaps  of  stones,  among  which 
they  ran,  and  lamented  that  they  were  cast  out  of  their  great 
city  :  and  they  lifted  up  their  voices  and  cried,  "A¥hy  has  all  this 
befallen  us?  Are  we  not,  through  our  faith,  clean,  ])ure,  just, 
and  holy  ?"  Others  exclaimed,  "  Are  we  not,  through  our  faith, 
cleansed,  purified,  justilied,  and  sanctifled?"  And  others  cried, 
"  Are  we  not,  through  our  faith,  rendered  worthy  to  be  reputed 
and  esteemed  clean,  pure,  jnst,  and  holy,  before  God  the 
Father,  and  before  the  whole  trinity,  and  to  be  pronounced 
such  before  the  angels  ?  Are  not  we  reconciled,  atoned,  ex- 
piated, and  thereby  absolved,  washed,  and  cleansed  from  sins? 
And  is  not  the  curse  of  the  law  taken  away  by  Christ  ?  Why 
then  are  we  cast  down  hither  like  condemned  criminals  ?  We 
have  been  told  by  a  bold  preacher  of  sin  in  our  great  city, 
Believe  on  Chrid,  and  do  the  work  of  repentance.  Have  we  not 
believed  on  Christ,  whilst  we  believed  on  His  merit  ?  And 
have  we  not  done  the  work  of  repentance,  whilst  we  confessed 
ourselves  sinners ?  Why  then  has  all  this  befallen  us?"  But 
immediately  a  voice  from  one  side  said  to  them,  "Do  ye  know 
any  one  sin  that  ye  are  guilty  of?  Have  ye  ever  examined 
yourselves?  Have  you  in  consequence  thereof  shunned  any  sin 
as  evil  against  God  ?  And  whosoever  does  not  shun  sin, 
remains  in  it.  Is  not  sin  the  devil  ?  Wherefore  ye  are  they, 
of  whom  the  Lord  saitli,  '  Then  shall  ye  heyin  to  my,  toe  have 
eaten  and  drunk  in  Thy  jjresencc^  and  Thou  hast  taught  in  our 
streets  ;  but  lie  shall  answer,  I  say  unto  you,  I  know  you  not, 
whence  ye  are  /  depart  from  Me  all  ye  workers  of  iniquity^ 
Luke  xiii.  20,  27  ;  Matt.  vii.  22,  23.  Depart  therefore  every 
one  to  his  place ;  ye  see  the  openings  into  those  caverns,  enter 
therein,  and  work  shall  be  giveti  each  of  you  to  do,  and  after- 
wards food  in  pi'oportion  to  your  work;  but  if  ye  refuse  at 
present  to  enter,  ye  will  presently  be  compelled  by  the  calls  of 
hunger." 

Afterwards  there  came  a  voice  from  heaven  to  some  on  that 
land,  who  were  without  the  great  city,  and  who  are  also  de- 
scribed in  the  Apocalypse,  chap.  xi.  13,  crying  aloud,  "Take 
heed  to  yourselves,  take  heed  how  ye  associate  youi  selves  with 
such  persons.  Canu  )t  ye  understand,  that  evils,  which  are  called 
236 


POCTKINE  OK  Till-;  NEW  CUUKCH.  Hi 

sins  and  iniquities,  render  man  unclean  and  impure?  How  can 
man  be  cleansed  and  purified  from  tliem,  but  by  actual  repent- 
ance, and  faith  in  the  Lord  God  the  Saviour  ?  Actual  repent- 
ance consists  in  a  man's  examining-  himsL'lf,  in  knowing  and 
acknowledging  his  sins,  in  making  himself  guilty,  in  confessing 
them  before  the  Lord,  in  imploring  help  and  power  to  resist 
them,  and  thus  in  desisting  from  them,  and  leading  a  new  life, 
and  doing  all  these  things  as  of  liimself.  Practise  this  once  oi* 
twice  in  a  yeai-,  when  ye  ap}>roach  the  holy  communion  ;  and 
afterwards  when  the  sins,  whereof  ye  made  yourselves  guilty, 
recur,  then  say  to  yourselves,  we  will  not  consent  to  them,  be- 
cause they  are  sins  against  God  ;  this  is  actual  repentance. 
Who  cannot  see,  that  Avhcre  a  man  does  not  examine  himself 
and  see  his  sins,  he  remains  in  them?  For  all  evil  is  pleasant 
to  a  man  from  his  birth  ;  it  is  pleasant  to  take  revenge,  to  com- 
mit whoredom,  to  defraud,  to  blaspheme  ;  does  not  the  pleasure 
you  tiud  in  them  prevent  their  being  seen  ?  And,  if  you  are 
told  that  they  are  sins,  do  you  not  on  account  of  that  pleasure, 
excuse  them  ?  Nay,  do  you  not,  by  false  reasonings,  confirm 
then),  and  persuade  yourselves  that  they  are  not  sins  I  And  so 
you  continue  in  them,  and  practise  them  afterwards  more  than 
before  ;  even  till  you  do  not  know  what  sin  is,  or  whether  there 
be  any  such  thing  as  sin  or  not.  But  the  case  is  otherwise  with 
every  one  who  pierforms  actual  repentance  ;  he  calls  his  evils, 
which  he  has  thus  learnt  to  know  and  acknowledge,  sins,  and 
therefore  begins  to  sliun  and  detest  them,  and  to  feel  their 
delights  as  undelightful ;  and  in  proportion  as  this  is  the  case, 
he  sees  and  loves  what  is  good,  and  at  length  tastes  the  delighta 
of  goodness,  which  are  the  delights  of  heaven.  In  a  word,  so 
far  as  any  one  renounces  the  devil,  so  far  he  is  adopted  by  the 
Lord,  and  by  Him  is  taught,  guided,  withheld  from  evils,  and 
preserved  in  what  is  good.  This  is  the  way,  and  there  is  no 
other,  which  leads  fiom  hell  to  heaven."  It  is  something  extra- 
ordinary, that  there  is  in  the  Refoi'med  a  certain  dee])-roHted 
opposition  and  aversion  to  actual  repentance,  which  is  so  vinlojit, 
that  they  cannot  force  themselves  to  self-examination,  aiui  to 
see  their  sins,  and  to  confess  them  before  God  ;  they  are  seized 
as  it  were  with  horror  at  the  very  intention  of  such  a  thing.  I 
liave  inquired  of  many  in  the  spiritual  world  concerning  this 
circumstance,  who  hai^e  all  told  me,  that  it  is  above  their  power; 
and  when  they  have  been  informed  that  the  Roman  Cath  dies 
practise  such  duties,  namely,  that  they  examine  themselves,  and 
confess  their  sins  o])enly  before  amoid^,  they  have  been  greatly 
astonished,  and  likewise  wondered  that  the  Reformed  cannot 
do  the  same  in  private  before  God,  although  it  is  alike  enjoined 
them  previous  to  their  ajiproaching  the  holy  supper.  Some 
have  examined  into  the  cause  of  this,  and  found,  that  the  doc- 
trine ''f  faith  alone  is  what  occasions  such  an  injpenitent  state 

237 


114,  115 


A  BRIEF  EXPOSITION  OF  THE 


and  sncli  a  heart ;  and  tlien  it  was  given  them  to  see,  that  such 
of  the  Romish  church  as  approach  and  adore  Christ,  and  do 
not  adore,  hut  only  lionor,  tlie  leaders  and  heads  of  their  church, 
are  saved. 

After  tlie  above  admonition,  was  heard  as  it  were  a  noise  of 
fhnndcr,  and  a  voice  speaking  from  lieaven,  saying,  "  A\'"e  are 
amazed  :  say  unto  tlie  body  of  the  Reformed,  believe  on  Christ, 
and  do  the  work  of  repentance,  and  ye  shall  be  saved."  And  I 
spake  these  words  to  them;  and  added  further,  '"Is  not  bap- 
tise A  SACEAMENT  OF  REPENTANCE,  and  thereby  an  introduction 
into  the  church?  What  else  do  the  sponsors  promise  for  the 
person  to  be  baptized,  but  that  he  will  renounce  the  devil  and 
hi-s  works  ?  Is  not  the  sacPvED  supper  a  sackajient  of  repent- 
ance, and  thereby  an  introduction  into  heaven  ?  Is  it  not  de- 
clared to  the  communicants,  that  they  must  do  the  work  of 
repentance  before  they  approach?     Is  not  the  Decalogue, 

WHICH    inculcates    REPENTANCE,    THE  DOCTRINE   OF    THE  WHOLE 

Christian  Church  ?  Is  it  not  there  said,  in  the  six  command- 
ments of  the  second  table,  thou  shalt  not  do  this  and  that  evil, 
and  not  said,  thou  shalt  do  this  and  that  good  ?  Hence  ye  may 
understand,  that  in  proportion  as  any  one  shuns  evil,  in  the 
same  proportion  he  loves  good,  and  that  before  this,  he  does  not 
know  either  what  good  is,  or  what  evil  is." 

115.  The  Second  Memorable  Relation  is  as  follows.  An 
angel  once  said  to  me,  "  If  thou  desirest  to  see  clearly  the 
nature  of  faith  and  charity,  and  thereby  what  faith  is  when 
separate  from  charity,  and  what  it  is  when  conjoined  with  cha- 
rity, I  will  give  thee  ocular  demonstration  of  it."  I  rei^lied, 
"  Show  it  me."  And  he  said,  "  Instead  of  taitli  and  charity, 
substitute  light  and  heat,  and  thou  wilt  see  clearly  wliat  I 
mean  ;  for  faith  in  its  essence  is  the  truth  of  wisdom,  and  cha- 
lity  in  its  essence  is  the  affection  of  love,  and  the  truth  of  wis- 
dom in  heaven  is  light,  and  the  afi'ection  of  love  in  heaven  is 
heat ;  the  light  and  heat  which  the  angels  feel  and  enjoy,  are 
nothing  else  :  hence  thou  mayest  see  clearly  what  faith  is  when 
separate  from  chaiity,  and  what  it  is  when  conjoined  with  cha- 
I'ity.  Faith  separate  from  charity  is  like  the  light  in  winter,  and 
faitli  conjoined  with  charity  is  like  the  light  in  spring  ;  the  light 
of  winter,  which  is  light  separate  from  heat,  and  in  consequence 
thereof  conjoined  with  cold,  strips  the  trees  of  all  their  leaves, 
kills  every  green  herb,  makes  the  ground  hard,  and  freezes  the 
water  ;  but  the  light  in  spring,  which  is  light  conjoined  with 
heat,  causes  the  trees  to  vegetate,  first  into  leaves,  then  into 
blossoms,  and  lastly  into  fruits  ;  it  opens  and  softens  the  ground, 
whereby  it  yields  graos,  herbs,  flowers,  and  fruits  ;  and  it  also 
dissolves  the  ice,  so  that  the  waters  flow  from  their  fountains. 
Exactly  similar  is  the  case  with  'aitli  and  charity;  faith  separate 
238 


POCTKtNE  OF  THE  NEW  CIIUECH. 


115,  116 


from  cliarity  deadens  all  things,  and  faitli  conjoined  witli  eliarity 
enlivens  all  things.  The  nature  of  siicli  deadening  and  enliven- 
ing may  be  seen  visibly  in  our  spiritual  -world,  Ixcause  here 
faith  is  light,  and  charity,  lieat  ;  for  wliere  faith  is  conjoined 
with  charity,  there  are  paradisul  gardens,  t'owery  walks,  and 
rerdant  groves,  gay  and  delightful  in  pro|iortioi]  to  such  con- 
jniiction  ;  but  where  faith  is  separate  Ironi  cluu-ity,  there  does 
not  grow  so  much  as  a  blade  of  grass,  nor  any  green  thing, 
except  it  be  on  thorns  and  briei-s."  There  were  standing  at  a 
little  distance  from  us  some  of  the  clergy,  whom  the  angel 
called  justitiers  and  sanctitiers  of  men  by  faith  alone,  and  also 
arcanists,  that  is,  dealers  in  mysteries  ;  wo  related  to  them  the 
eame  things  concerning  charity  and  faith,  and  likewise  gave 
them  ocular  demonstration  of  "the  truth  of  our  assertions;  but 
when  we  asked  them  whether  they  believed  it  to  be  so,  they 
turned  their  backs  upon  us,  and  said,  '"AVe  did  not  hear  you  ;" 
whereupon  we  raised  our  voices,  and  cried,  Hear  us  now 
then  but  immediately  they  stopped  their  ears  with  both 
bands,  and  exclaimed,  "  "We  will  not  to  hear." 


COis"CL[JSION. 


Jeremiah,  chap.  vii.  2,  3,  4,  9,  10,  11. 

Stand  in  the  gate  of  the  house  of  Jehovah,  and  proclaim  there 
this  xvord:Thus  saith  Jeliovali  of  Hosts,  the  God  of  Israel:  Amend 
your  icuys  and  yonr  icurks;  trust  ye  not  in  lying  ivords,  sai/ing, 
the  temple  of  Jeliovah,  the  temple  of  Jehovah,  the  temple  of  Jeho- 
vah is  here  {that  is  the  Church).  Will  ye  steal,  murder ,  commit 
adultery,  and  sioear falsely ,  and  after  that  come  and  stand  before 
Me  in  this  liouse,  whereon  My  name  is  called,  and  say,  we  are 
delivered,  ichilst  ye  do  all  these  abominations  ?  Is  not  this  house 
become  a  den  of  robbers  1  Even  I,  behold,  I  have  seen,  saith 
Jehovah. 


APPE]N"DI5. 


116.  The  Faith  of  the  Jsew  Heaven  akd  K"ew  Chukch, 
IN  ITS  UNIVERSAL  FOKM,  is  tliis  :  That  the  Lord  from  eternity, 
who  is  Jehovah,  came  into  the  world  that  He  might  subdue  the 
hells,  and  glorify  His  Humaiiitv ;  that  without  uiis  coming  no 

239 


116,  117 


A  BRIEF  EXl'OSITION  OF  THE 


mortal  could  have  been  saved  ;  and  that  all  will  be  saX'ed  who 
believe  in  Him. 

It  is  called  faith  in  its  universal  form,  because  this  is  the 
universal  of  faitli,  and  the  uiiiversal  of  faith  is  what  nuist  enter 
into  all  and  every  particular  part  thereof.  It  is  a  universal  of 
faith,  that  God  is  one  in  essence  and  person,  in  whom  is  a 
trinity,  and  that  the  Lord  God  the  Saviour  Jesus  Christ  is  He. 
It  is  a  universal  of  faith,  that  no  mortal  could  have  been  saved, 
unless  the  Lord  had  come  intg  the  world.  It  is  a  universal  of 
faitli,  that  He  came  into  the  world  to  remove  hell  from  man, 
which  lie  effected  by  combats  against  it,  and  victories  over  it ; 
whereby  he  subdued  it,  and  reduced  it  to  order,  and  under 
obedience  to  Himself.  It  is  a  universal  of  faith,  that  He  came 
into  the  world  to  glorify  the  Humanity  which  He  assumed  in 
the  world,  that  is,  to  unite  it  with  the  Divinity  of  which  it  was 
begotten  ;  thus,  having  subdued  hell.  He  keeps  it  eternally  in 
order  and  under  obedience  to  Himself.  Inasmuch  as  both  these 
works,  [the  subjugation  of  hell,  and  the  gloritication  of  His 
Humanity]  could  only  be  effected  by  means  of  temptations 
admitted  into  His  Humanity,  even  to  the  last,  which  was  the 
passion  of  the  cross,  therefore  he  endured  that  also.  These  are 
the  univei'sals  of  faitli  concerning  the  Lord. 

The  universal  of  Christian  faith  on  man's  part  is,  that  he 
should  believe  on  the  Lord,  for  by  believing  on  Him  he  has 
conjunction  with  Him,  and  by  conjunction  salvation.  To  believe 
on  Him,  is  to  have  confidence  that  Lie  will  save ;  and  because 
none  can  have  such  confidence  but  he  who  leads  a  good  life, 
therefore  this  is  also  meant  by  believing  on  Him. 

117.  The  FArni  of  the  New  LIeaven  and  New  Church, 
IN  ITS  PARTICULAR  FORM,  is  this  :  That  Jchovali  God  is  essen- 
tial love  and  essential  wisdom,  or  that  he  is  essential  good  and 
essential  truth ;  and  that  as  to  His  Divine  Truth,  which  is  tlie 
Word,  and  which  was  God  with  God,  He  came  down  and 
assumed  Humanity,  for  the  purpose  of  restoring  to  order  all 
things  which  were  in  heaven,  and  which  were  in  hell,  and  which 
were  in  the  church  ;  inasmuch  as  at  that  time,  the  power  of  the 
devil,  that  is,  of  hell,  prevailed  over  the  power  of  heaven,  and  on 
earth  the  power  of  evil  prevailed  over  the  power  of  good  ;  in 
consequence  whereof,  a  total  destruction  and  damnation  were  at 
hand,  and  threatened  every  creature.  This  impending  destruc- 
tion and  damnation  Jehovah  God  removed  by  His  Humanity, 
which  was  Divine  Truth,  and  thus  He  redeemed  both  angels  and 
men  ;  and  afterwards  He  united  in  His  Humanity,  Divine  Ti  uth 
and  Divine  Good,  and  thus  returned  into  His  Divinity,  in  which 
He  was  from  eternity,  together  with  His  ghiriiiod  Humanity. 
This  is  signified  by  these  words  in  John  :  '^Tlic  Wo?xI  ivas  wii/i 
Gody  and  God  was  theWo7'd ;  and  the  Word  heca7)ie  Jlcsh,'" 
chap.  i.  1,  14:  and  in  another  place,  '•'•1  zocntfortli from  the 
2i0 


DOCTKINE  OF  THE  NEW  ClIURCn.  117,  IIS 


Father,  and  am  come  into  the  world  ;  again  I  leave  the  loorld, 
and  go  to  the  Father,^''  chap.  xvi.  28.  Hence  it  appears,  that 
unless  the  Lord  had  come  into  the  world,  no  one  could  liave 
been  saved.  The  case  is  similar  at  tliis  day  ;  wherefore,  unless 
the  Lord  come  again  into  the  world  in  Divine  Truth,  which  is 
the  Word,  no  person  can  be  saved. 

The  particulars  of  faith  on  the  part  of  man  are  these  :  L 
That  God  is  one,  in  wliom  is  a  Divine  Trinity,  and  that  the 
Lord  Gcid  the  Saviour  Jesus  Christ  is  that  God.  11.  That  a 
saving  faith  is  to  believe  on  Ilim.  IIL  That  evils  ought  to  be 
shunned,  because  they  are  of  the  devil  and  from  the  devil. 
lY.  Tliat  good  actions  ought  to  be  done,  because  they  are  of 
God  and  from  God.  Y.  And  that  they  should  be  done  by  man 
as  of  himself,  nevertheless  under  this  belief,  that  they  are  from 
the  Loi-d  operating  in  him  and  b}^  him.  The  (.wo  tirst  par- 
ticulars have  relation  to  faith  ;  the  two  next  to  charity  ;  and  the 
last  respects  the  conjunction  of  charity  and  faith,  and  thereby 
of  the  Lord  and  man  :  see  also  what  has  been  said  above,  n.  44-, 
on  these  subjects. 


THREE  MEIIOR-VBLE  RELATIONS,  FROM  THE  APOCALYPSE 
REVEALED. 

118.  The  First  Memorable  Eelation.  When  I  was  en 
gaged  in  the  explanation  of  the  xxth  chapter  of  the  Apocalypse, 
and  was  meditating  about  the  dragon,  the  beast,  and  the  false 
jirophet,  an  angelic  spirit  appeared  before  me,  and  asked,  what 
was  the  subject  of  my  meditation.  I  answered,  "About  the 
false  prophet."  Then  he  said,  "  I  will  lead  you  to  the  place 
where  they  are  who  are  meant  by  the  false  prophet ;  and  wli' 
are  the  same  that  are  understood  in  chap.  xiii.  by  the  beast  that 
rose  out  of  the  earth,  which  had  two  horns  like  a  lamb,  and 
ppake  like  a  dragon."  I  followed  him,  and  lo,  I  saw  a  multi- 
tude, in  the  midst  of  wliicli  there  were  prelates,  who  taught  that 
nothing  else  saves  man  but  faith,  and  that  works  are  good,  but 
not  for  salvation,  and  that  still  they  are  to  be  taught  from  the 
Word,  in  order  that  the  but}',  es])('cially  the  simple,  may  be  kept 
more  strictly  within  the  bounds  of  obedience  to  the  magistracy, 
and  tbrced,  as  if  from  religion,  therefore  interiorly,  to  exeJK*.ise 
nuD'al  chaiity.  Then  one  of  them  observing  me,  said,  "Have 
you  any  desire  to  see  our  place  of  worship,  wherein  is  an  image 
rc  preseutative  of  our  faith  ?  "  I  went  and  saw  it ;  it  was  mag- 
iiihcent,  and  lo,  in  the  midst  of  it  there  was  the  image  of' a 
woman  clothed  in  a  scarlet  robe,  and  holding  in  her  right  hand 
a  piece  of  gold  coin,  and  in  her  left  a  string  of  pearls.  But  both 
ri6]  241 


118 


A  BKIKF  EXPOSITION  OF  THE 


the  place  of  worsliip  and  the  image  were  the  effect  of  fantasy  . 
for  infernal  spirits  can  by  fantasies  represent  magnificent 
objects,  by  closing  the  interiors  of  the  mind,  and  opening  only 
its  exteriors.  Wlien  I  perceived,  however,  that  it  was  a  delu- 
sion of  tliis  kind,  I  prayed  to  the  Lord,  and  siiddeidy  the 
interiors  of  my  nnnd  were  opened,  and  then,  instead  of  a  mag- 
nilicent  temple,  I  saw  a  house  full  of  clefts  and  chinks  from  top 
to  bottom,  so  that  none  of  its  parts  cohered  together,  and 
instead  of  the  woman  I  saw  hanging  np  in  that  liouse  an  image, 
the  head  of  which  was  like  a  dragon's,  the  body  like  a  leopard's, 
and  the  feet  like  a  bear's,  thns  like  the  beast  which  is  described 
as  rising  out  of  the  sea,  Apoc.  xiii. ;  and  instead  of  a  floor  there 
was  a  bog  containing  a  nndtitude  of  tVogs;  and  I  was  informed, 
that  beneath  the  bog  was  a  hiig-e  hewn  stone,  nnderwdiich  the 
Word  lay  entirely  hidden.  On  seeing  this,  I  said  to  the  juggler, 
"  Is  this  yonr  place  of  worshi))?"  and  he  said,  "It  is;"  but 
then  suddenly  his  interior  sight  was  opened  also,  and  he  saw 
the  same  things  that  I  did  ;  whereupon  he  uttered  a  great  cry, 
and  said,  "  What  and  whence  is  all  this  ?"  And  I  said,  "Tins 
is  in  consequence  of  light  from  heaven,  which  discovers  the 
quality  of  every  form,  and  thus  the  quality  of  your  faith  separate 
from  spiritual  chaiity."  Tiien  immediately  an  east  wind  blew, 
and  carried  away  every  thing  that  was  there,  and  also  dried  up 
the  bog,  and  thereby  exposed  the  stone  under  Avhich  lay  the 
Word  ;  and  afterwards  there  breathed  a  vernal  warmth  from 
heaven,  and  lo,  then,  in  the  very  same  place,  there  appeared  a 
tabernacle,  as  to  its  outward  form,  plain  and  simple.  And  the 
angels  who  were  with  me  said,  "  Behold,  the  tabernacle  of 
Abraliam,  such  as  it  was  when  the  three  angels  came  to  him 
and  announced  the  future  birth  of  Isaac  ;  it  appears  indeed 
simple  to  the  eye,  but  nevertheless  according  to  the  influx  of 
light  from  heaven  it  becomes  more  and  more  magniflcent."  And 
they  were  permitted  to  open  the  heaven  which  is  the  abode  of 
angels  who  excel  in  wisdom,  and  then  by  virtue  of  the  influx 
of  liglit  from  thence  the  tabernacle  appeared  as  a  temple  re- 
sembling that  of  Jerusalem  ;  and  on  looking  into  it,  I  saw  that 
the  stone  in  the  floor,  under  which  the  Word  was  deposited, 
was  set  wdth  precious  stones,  from  which  there  issued  forth  tlie 
bright  rays  as  of  lightning  that  shone  upon  the  walls,  and 
caused  beautiful  variegations  of  color  on  certain  clierubic  forms 
that  were  sculptured  on  them.  As  I  was  achniring  these  things, 
the  angels  said,  "  Tiiou  slialt  yet  see  something  still  more  won- 
derful." And  it  was  permitted  them  to  open  the  third  heaven, 
wdiich  is  the  abode  of  the  celestial  angels  who  excel  in  love,  and 
then  by  virtue  of  the  influx  of  flaming  liglit  from  thence  the 
wliole  temple  disappeared,  and  in  its  stead  was  seen  the  Lord 
alone,  standing  on  the  foundation  stone,  which  was  the  Word, 
in  the  same  form  that  he  appeared  in  before  John,  Apoc.  L 
242 


DOCTKINE  OF  THE  NEW  CHURCH. 


119 


But  inasmucli  as  tlie  interiors  of  the  minds  of  tlie  angels  were 
tlien  tilled  with  holiness,  occasioning  in  them  a  strong  pro- 
pensity to  fall  prostrate  npon  their  faces,  suddenly  the  passage 
of  light  from  the  third  heaven  was  closed  hy  the  Lord,  and  that 
from  the  second  heaven  opened  again,  in  consequence  of  which 
the  former  appearance  of  the  temple  returned,  and  also  of  the 
tabernacle,  but  this  was  in  the  midst  of  the  temple.  Hereb}' 
was  illustrated  the  meaning  of  these  words  in  this  chapter : 
"  Behold,  the  taheniacle  of  Godh  with  men,  and  He  will  dwell 
with  them,"  verse  3,  n.  SS2 ;  and  by  these,  "  And  I  saw  no 
temple  (in  the  Xew  Jerusalem),  for  the  Lord  God  Omnipotent 
and  the  Lamb  are  the  temple  of,  it^''  verse  22,  n.  918. 

119.  The  Second  Memokable  Relation.  Awaking  on  a 
time  out  of  sleep,  I  fell  into  a  profound  meditation  about  God  ; 
and  when  I  looked  upwards,  I  saw  in  the  heaven  above  me  a 
}nost  clear  shining  light  in  an  oval  form  ;  and  as  I  tixed  my 
eyes  attentively  upon  the  liglit,  it  removed  gradually  from  the 
centre  towards  the  circumference  :  and  lo  !  then  heaven  was 
opened  unto  me,  and  I  beheld  magnificent  scenes,  and  saw 
angels  standing  in  the  form  of  a  circle,  on  the  southern  side  of 
the  opening,  in  conversation  with  each  other ;  and  because  I 
earnestly  desired  to  know  what  they  were  conversing  about,  it 
was  permitted  me  first  to  hear  the  sound  of  their  voices,  which 
was  full  of  celestial  love,  and  afterwards  to  distinguish  their 
speech,  which  was  full  of  wisdom  flowing  from  their  love.  They 
conversed  together  concerning  the  One  God,  oi conjunction  with 
Him,  and  salvation  thereby.  The  matter  of  their  discourse  was 
for  the  most  part  iueflFable,  there  being  no  words  in  any  natural 
language  adapted  to  convey  its  meaning  ;  but  as  I  had  often- 
times been  in  consort  with  angels  in  their  heaven,  and,  being 
at  such  times  in  a  similar  state  with  them,  was  also  in  the  use 
and  understanding  of  their  language,  therefore  I  was  now  able 
to  comprehend  what  they  said,  and  to  collect  some  particulars 
from  their  conversation,  which  may  be  intelligibly  expressed  in 
the  words  of  natural  language.  They  said  that  the  Dlrhw-  Ease 
is  One,  the  Same,  the  Meal  {Tpsum),  and  Indivisihle  ;  that  so  also 
is  the  Divine  Essence,  inasmuch  as  the  Divine  Esse  is  the  Divine 
Essence  ;  and  that  so,  likewise,  is  God,  for  the  Divine  Essence, 
which  is  also  the  Divine  Esse,  is  God.  This  the}-  illustrated  by 
spiritual  ideas,  saying,  that  the  Divine  Esse  cannot  possibly  be- 
long to  several,  so  as  to  be  a  Divine  Esse  in  each  of  them,  and 
yet  remain  One,  the  Same,  the  Heal,  the  Indivisible  ;  for  on 
such  a  supposition,  each  would  think  from  his  own  esse  of  and 
by  himself;  or  should  the  thoughts  of  each  be  influenced  at  the 
same  time  from  and  by  the  rest,  to  agreement  and  unanimity, 
they  would  then  be  several  unanimous  Gods,  and  not  one  God  ; 
for  unanimitv,  being  the  consent  of  several,  and  at  the  same 

243 


119 


A  BRIEF  EXPOSITION  OF  THK 


time  of  each  from  and  by  liimself,  does  not  comport  witli  the 
unity  of  God,  but  implies  plurality.  They  did  not  say,  of  Gods, 
because  they  could  not,  inasmuch  as  the  light  of  heaven,  which 
gave  birth  to  their  thought,  and  which  conveyed  their  M'ords, 
was  in  opposition  to  that  expression.  They  added  further,  that 
when  they  meant  to  pronounce  the  word  Gods,  and  each  as  a 
distinct  person  by  Himself,  the  power  of  pronunciation  was 
diverted  immediately  to  utter  one  God,  yea,  the  only  God. 
Again,  they  proved  that  the  ^Divine  Esse  is  the  Divine  Esi^e  in 
itt<t  Jf  \  not  from  itself,  because  to  be  from  itself  supposes  an  Esse 
in  itself  from  another :  thus  it  supposes  a  God  from  a  God, 
which  is  not  possible.  What  is  from  God  is  not  called  God,  bnt. 
is  called  Divine  ;  for  what  is  God  from  God  ;  consequently,  what 
is  God  from  God  born  from  eternity  ;  and  what  is  God  from 
God  proceedhig  through  a  God  born  from  eternity  ;  but  obscure 
words,  that  have  no  light  in  them  from  heaven  ?  They  said 
further,  that  the  Divine  Esse,  which  in  itself  is  God,  is  the 
Same ^  not  simply  the  Same,  but  infinitely  the  Same,  that  is, 
the  Same  from  etei'uity  to  etei-nity  ;  it  is  the  Same  in  every 
place,  and  the  Same  with  every  one,  and  in  every  one ;  but 
that  all  variableness  and  changeableness  is  in  the  recipient, 
occasioned  by  the  peculiar  state  and  circumstances  thereof. 
That  the  Divine  Esse,  which  is  God  in  Himself,  is  the  Real, 
they  thus  explained  :  God  is  the  Real,  because  He  is  Love  itself, 
and  Wisdom  itself,  oi,  what  is  the  same,  because  He  is  Good 
itself,  and  Truth  itself,  and  of  consequence  Life  itself;  which, 
unless  they  were  real  in  God,  could  have  no  existence  in  heaven 
or  in  the  world,  inasmuch  as  there  would  be  nothing  in  tliem 
that  had  relation  to  what  is  real ;  for  all  quality  has  its  quality 
from  this  condition  of  its  existence,  that  there  be  a  something 
real,  from  whence  it  is  derived,  and  to  which  it  has  relation  as 
the  cause  of  its  peculiar  quality.  This  Reality,  which  is  the 
Divine  Esse,  is  not  in  place,  but  with  those  and  in  those  who 
are  in  place,  according  to  its  reception  ;  inasmuch  as  neither 
place,  nor  progression  from  one  place  to  another,  is  predicable 
of  love  and  wisdom,  or  of  goodness  and  truth,  or  of  life  derived 
thence,  which  are  Reality  in  God,  nay,  Real  God  [or  God 
Himself] ;  but  such  things  exist  in  God  without  place,  and 
this  is  the  foundation  of  the  Divine  omnipresence  ;  wherefore 
the  Lord  says,  "  That  He  is  in  the  midst  of  them,  and  that  He  is 
in  than,  and  ihry  in  HimP  But  since  He  cannot  be  received 
by  any  creature  such  as  He  is  in  Himself,  He  appears  such  as 
lie  is  in  Himself  as  a  sun  above  the  angelic  heavens;  that  which 
])rf)ceeds  thence  as  light  being  Himself  as  to  wisdom,  and  that 
which  jM-oceeds  thence  as  heat  being  Himself  as  to  love.  Yet 
Jle  Himself  is  not  that  sun,  but  Divine  Love  and  Divine  Wisdom 
in  their  j)roxiniate  emanation  from  Him,  and  round  about  Him, 
ajipear  as  a  su-i  before  the  angels  :  Himself  in  the  sun  is  a  Man^ 
244 


IX>CTKINE  OF  THE  NKW  CHURCIT. 


lis 


OUR  Lord  Jksus  Christ,  both  vrith  respect  to  the  All-begetting 
Divinit}',  and  with  respect  to  the  Divine  Humanity  ;  inas- 
much as  the  Real  Esse,  which  is  Love  itcelf,  and  Wisdom  it- 
pelf,  was  His  soul  from  the  Father,  and  thus  Divine  Life,  which 
is  life  in  itself.  Tlie  case  is  otherwise  with  man,  for  in  liini 
the  soul  is  not  life,  but  a  recipient  of  life.  This  the  Lord  also 
teaches  when  He  saith,  "/  a?)i  t/ie  Wcnj.  tlie  Tnitli^  and  ihe 
Lifef  aiid  in  another  place,  '■'•As  the  Father  hath  life  in  J 11  in- 
self  ,  no  hath  He  given  to  the  Son  to  have  life  in  IHmfJf.'" 
John  V.  26.  Life  in  Himself  is  God.  Tliey  further  added, 
that  whosoever  is  under  the  influence  of  any  spiritual  light, 
may  see  plainly  from  what  has  been  said,  that  the  Divine  Esse, 
which  is  also  the  Divine  Essence,  being  One,  the  Same,  the 
Eeal,  and  of  consequence  Indivisible,  cannot  possibly  exist  in 
more  than  one ;  and  that  if  it  should  be  supposed  to  exist  in 
more,  manitest  contradictions  would  follow  upon  such  a  sup- 
position. 

As  I  listened  to  this  discourse,  the  angels  perceived  in  my 
thought  the  common  ideas  respecting  God  entertained  in  the 
Christian  church,  of  a  trinity  of  persons  in  unity,  a)id  their 
unity  in  trinity  ;  as  also  of  the  birth  of  the  Son  of  God  from 
eternity  :  whereupon  they  said  to  me,  "What  notions  are  tliese 
(\diich  thou  entertainest?  Are  they  not  the  offspring  of  natural 
light,  wherewith  our  spiritual  light  has  no  agreement?  Uidess 
tlierefore  thou  removest  these  ideas  from  thy  mind,  we  must 
shut  heaven  against  thee  and  begone."  But  I  replied,  "Enter, 
I  beseech  you,  more  deeply  into  my  thought,  and  possibly  you 
Avill  find  it  in  agreement  with  your  own."  And  they  did  so, 
and  perceived,  that  by  three  persons  I  understood  three  pro- 
ceeding Divine  attributes,  which  are  creation.,  redemption^  and 
regeneration.,  and  that  those  attributes  belong  to  one  God;  and 
tliat  b}^  the  birth  of  the  Son  of  God  from  eternity,  I  understood 
His  birth  foi-eseen  from  eternity,  and  provided  in  time.  I  then 
acquainted  them,  that  I  had  received  this  my  natural  idea  of  a 
trinity  and  unity  of  pers')ns,  and  of  the  birth  of  the  Son  of 
God  from  eternity,  from  the  doctrine  of  faith  in  the  church, 
that  has  its  name  from  Athanasius  :  and  that  that  doctrine  is 
right,  if  onh'  instead  of  a  trinity  of  persons  is  substituted 
therein  a  trinity  of  person,  which  solely  exists  in  the  Lord 
Jesus  Christ  I  and  if,  instead  of  the  birth  of  the  Son  of  God 
from  eternity,  is  understood  His  birth  foreseen  from  eternity 
and  provided  in  time,  because  as  to  the  Humanity  which  He 
assumed.  He  is  expressly  called  the  Son  of  God.  Then  the 
angels  said.  Well,  well  ;  and  they  desired  ine  to  declare  upon 
their  testimony,  that  whosoever  does  not  approach  the  real  God 
of  iieaven  and  earth,  cannot  have  entrance  into  heaven,  inas- 
much as  heavr?.n  is  heaven  from  that  God  only  ;  and  that  that 
Godis  Jesus  Christ,  who  is  Jehovah  Lord,  from  eternitv  Creator. 

"  215 


120 


A  BRIEF  EXPOSITION  OF  THE 


in  time  "Redeemer,  and  to  eternit}-  Regenerator  ;  nf  consequence, 
who  is  at  once  Father,  Son,  and  Holy  Spii-it  ;  and  that  this  is 
the  gospeh  Avliich  is  to  be  preaelied.  After  this,  the  lieavenlv 
light,  which  I  had  before  seen  over  tlie  apoi-tni-o,  I'ctiii'ned,  and 
hy  degrees  descended  thence,  and  hlled  the  iiitei-iois  of  my 
mind,  and  ilhiminated  my  ideas  concerning  tlie  nnity  and  trinity 
of  (Jdd  ;  and  then  I  perceived,  tliat  tlie  ideas  wliieh  I  liad  ori- 
ginally entertained  abont  them,  and  which  were  merely  natural, 
were  separated,  as  chaff  is  sei»arated  from  the  wheat  by  winnow-' 
ing,  and  that  they  were  carried  away,  as  by  a  wind,  to  the 
northern  jiart  of  heaven,  and  there  disappeared. 

120.  The  Third  Memorable  Relation.  Inasmuch  as  the 
Lord  has  favored  me  with  a  sight  of  the  wondei'I'nl  things  that 
are  in  the  lieavens  and  under  the  heavens,  it  is  tlieref  ire  my 
duty,  in  the  discharge  of  my  connnission,  to  relate  what  1  have 
seen.  There  was  shown  me  a  magnificent  palace,  Avith  a  temple 
in  its  inmost  ])art,  and  in  the  midst  of  the  temple  was  a  table  of 
gold,  on  which  lay  tlie  Word,  and  two  angels  stood  beside  it. 
Al)(_)ut  the  table  were  three  rows  of  seats  :  the  seats  of  the  first 
I'ow  were  covered  with  silk  damask  of  a  purple  color  ;  the  seats 
of  the  second  row  with  silk  damask  of  a  blue  color;  and  the 
seats  of  the  third  row  with  white  cloth.  Below  the  roof,  high 
above  the  table,  there  was  seen  a  spreading  curtain,  which  shone 
M-itli  precious  stones,  from  whose  lustre  there  issued  forth  a 
l)rig]it  :i]ipearance  as  of  a  rainbow,  when  the  firmament  is  clear 
and  serene  afrer  a  shower.  Then  suddeidy^  there  appi'ared  a 
numlier  of  clergy  sitting  on  the  seats,  all  clothed  in  tlie  gar- 
ments of  their  sacerdotal  office.  On  one  side  was  a  wai-drobe, 
where  slood  a.n  angel  who  had  the  care  of  it,  and  within  lay 
splendid  vestiiienls  in  l.)e;iutiful  order.  It  was  a  Council  cou~ 
vrihil  hi/  fill-  LonJ  ;  and  I  heard  a  voice  from  heaven  saying, 
JJ'  lih  ralr  :  l.)ut  they  said,  on  M'hat?  It  was  said,  Concerning 
L'  riJ  tltc  Savwui\2MA  concerning ^Ae  TL>ly  Sjiirit.  But  when 
ihey  licg::ii  to  think  on  these  subjects,  they  were  without  illus- 
trafion  ;  wlieref  ire  they  made  supplication,  and  immediately 
light  issued  down  out  of  heaven,  Avhich  first  illuminated  the 
liiiider  ])ai't  of  their  heads,  and  afterwards  their  temples,  and  last 
ol'  all  tlieir  faces  ;  and  then  the_y  began  their  deliberation,  and, 
a^  they  were  eonimanded,  ^//'s;!,  concernlngilie  Lard  tlie  Saoiour. 
Tlie  iirst  pr<  i]  losii  ion  and  matter  of  inquiry  was,  'i olio  assumed  the 
J 1 11111,111  iiij  'ii>  fin'  1  'in/in.  jSLiry  ?  And  the  angel  standing  at  the 
table,  on  ^vhich  the  \Vord  lay,  read  before  ihem  these  words  in 
Luke  :  "Til'- aiujeL  said  imto  Mary,  Behold  ihou  nhnlt  conceivein 
thy  u-oiid),  (ind  hring  forth  a  Son,  and  shall  crdl  His  name  Jesus, 
lie  shall  h-  'jrrat,  and  shall  he  called  the  Son  <>t'  the  Ili<ihest.  And 
Mary  said  lo  the  angel,  How  shall  this  he,  s,  ,  ing  I  know  not  a 
vian?  And  tlte  ar  (j  el  answering  said,  The  Holy  Spirit  shall  come 
24G 


DOCTKINE  or  THE  NEW  CIIUKCII.  12C 

upon  thee,  and  the  power  of  the  Jlighcst  sJkiU  orcrsjoidnin  ihr,\ 
xoherefore  also  that  Holy  Thing  lohich  shaH  h<'iii  ,>t'fl,.  e  .^luill 
he  called  the  Son  of  Gud,"  chap.  i.  31,  32,  31.  35.  Tlien  lie  ul^o 
read  from  the  20th  to  the  25th  verse  of  the  tir^-t  cliapter  of 
Matthew,  and  when  he  came  to  the  2.5tli  Averse,  he  uttered  it 
with  a  k)ud  voice.  Besides  these  passaues  he  read  many  more 
oiitof  the  Evangelists,  as  Matt.  iii.  17 :  chai).  xvii.  ."> :  Jolm  xx.  31; 
and  several  other  places,  where  the  Lord  as  to  Ilir,  Ilmnanity 
is  called  the  Son  of  God,  and  where  lie,  from  His  Humanity, 
calls  Jehovah  Ills  Father ;  and  also  out  of  tlie  Pmphets, 
where  it  is  f  )retold  that  Jehovah  Himself  slnmid  c<n\\Q.  intn 
the  world  ;  particularly  these  two  ])assai;'es  in  Isaiali.  sluill 
he  said  in  that  day,  lo!  this  is  our  God,  ichinn  tc,  inir,  ,  ,,y -,,•/, 
to  deliver  ^is  ;  this  is  J<  h"C<ih.  ivhmu  v.:  Inn:<:  .  l  '.  r/ ;  l,i 
exult  and  he  glad  in  His  sal cittiini elia|).  xxv.  1'.  ■•  77/r  rairc 
of  him  that  erieth  in  the  dest  /i.  j'l'' //'  the  u-inj  ifj>hi>ri(!i, 
make  straight  in  the  uoildernL^s  hijJuciyf  ji'oifr  Ijnd:  for  flu- 
glory  of  Jtho  oak  shall  he  rcL'calcd,  and  all  ll- -sh  ^liali  .vtc  it 
together.  Behold,  the  Lord  -Murmh  comdh  in  Strength;  IL:  .sho/l 
feed  His  flock  like  a  sheplierd,^^  chap.  xl.  3,  .5,  lo.  11.  And  the 
angel  said,  Inasmuch  as  Jehovah  Himself  came  inti:>  the 
and  assumed  the  Humanity,  whereby  Ho  has  redeemed  and 
saved  men,  therefore  He  is  called  by  the  prupliet  the  Saciotir 
and  the  Redcciacr',  and  then  he  read  before  tliem  the  f.illowiny- 
passages  :  ^'•Sardy  God  is  in  Tliec.  and  tliere  is.  no  God  ^x'-^idi ; 
verily  Thou  art  a  God  that  Iiidcst  Thysdf,  0  God  of  hr.u  l  f!,,: 
Saviour,^''  Isaiah  xlv.  11,  15.  -'Am  not  I  Jtdtocah  and  iJor,' 
is  no  God  else  heside  2£e  f  a  just  God,  and  there  is  no  Sorimir 
heside  Me  f^^  chap.  xlv.  21.  "'I  am  Jthocah,  ami  hi\id<.  J/r 
there  is  no  Saviour,^''  chap,  xliii.  11.  ^'■J am  JrJiuoah  thy  God, 
and  thoa  shcdt  acknowledge  no  God  heside  Me,  and.  there  is 
no  Saviour  heside  Me^''  Hosea  xiii.  4.  '■'•That  all  flesJi  may 
know  that  I  Jehovah  am  thy  Saviour  and  thy  /?.  d. ,  '<>  ,\  I-aiah 
xlix.  26  ;  chap.  xl.  16.  "^1*  for  our  Bcdrmo  , ,  ./  ,  ■  ,/i  of 
Hosts  is  His  chap,  xlvii.  4.    '••Tlo  i i-      . i\  the 

strong  Jehovah  of  Hosts  is  His  name,'''  Joremiaii  1.  31.  J  ho- 
vah  IS  my  Rock  and  my  Redeemer f  Psalm  xix.  11.  "  Thus 
saith  Jehovah  thy  Redeemer,  the  Holy  One  of  Israd,  I  Jehooah 
am  thy  God,^''  Isaiah  xlviii.  17  ;  chap,  xliii.  11 ;  chap.  xlix.  7  ; 
cliap.  liv.  8.  '•'•Thou  Jehovah  art  our  Father;  our  R'di  tincr 
from  the  age  is  Thy  name,  chap.  Ixiii.  IH.  ''T'n/s  .saith  J,  hoeah 
thy  Redeemer,  lam  Jehovah  tlmf  mal.th  all  th  ings,  ami  alone 
hy  Myself^''  Isaiah  xliv.  21.  '-Titus  saith  Jeliova/i  the  lying  of 
Israel,  arid  His  Redeemer  Jehovah  of  Hosts,  I  am  the  First  and 
the  Last,and  heside  Me  there  is  noGod^''  chap.  xliv.  6.  '•Jt  hovali 
of  Hosts  is  His  name,  and  thy  Redeemer  the  Holy  One  of  Israd, 
the  God  of  the  lohole  earth  shall  He  he  called,'^  chap.  Yw.  5.  -'Be 
hold  the  daysshcdl  come,  when  I  will  raise  unto  David  a  righxf- 

247 


120 


A  BRIEF  EXPOSITION  OF  THE 


oicsh'ancJi , who  shall  reign  aKing,  andthlsis  II'is  name,  Jehovah 
our  li/ghfi'in/nness"  Jev.  xxiii.  5,  6;  cliap.  xxxiii.  15,  16.  "/ji 
tha(  iJiMj  JeJiovah  shall  he  King  over  all  the  earih  ;  in  thai  day 
til,  i;:  .\hi(II  he  one  Jehovah,  and  Ilis  name  one,''^  Zecli.  xiv.  9. 
rroni  all  tliese  passages  collected,  they  that  sat  oii  the  seats 
were  uiianiinously  confirmed  in  this  opinion,  namely,  that 
Jehovah  Himself  assnmed  the  Humanity,  for  tlie  purpose  of 
redeeming  and  saving  mankind.  But  instantly  a  voice  was 
heard  from  some  Roman  Catholics,  who  had  hid  themselves 
behind  the  altar,  saying.  How  can  Jehovah  the  Father  become 
a  man  ?  Is  He  not  the  Creator  of  the  universe?  And  one  of 
those  who  sat  on  the  second  row  of  seats  turned  himself  towards 
the  voice,  and  said,  Who  was  it  then  ?  And  he  who  had  been 
behind  the  altar,  standing  now  beside  the  altar,  replied,  The  Son 
ffO))i  eternity.  But  answer  was  returned,  Is  not  the  Son  from 
eternity,  according  to  your  own  confession,  also  the  Creator  ot 
the  universe  ?  And  what  is  a  Son,  or  a  God,  born  from  eternity  ? 
And  how  is  it  possible  for  the  Divine  Essence,  which  is  one  and 
indivisible,  to  be  separated,  so  that  one  part  can  descend  with- 
uut  the  whole?  The  second  matter  of  inquiry  concerning  the 
Lord  was,  whether  or  no,  according  to  this  reasoning,  the 
Father  and  He  are  one,  as  the  soul  and  the  body  are  one  ? 
And  they  said,  that  this  must  follow  of  consequence,  inasmuch 
as  the  soul  is  from  the  Father.  Tlien  one  of  those,  wdio  sat  on 
the  third  row  of  seats,  read  out  of  the  Confession  of  Faith, 
called  the  Atlianasian  Creed,  the  following  passage  :  ^'■Although 
onr  Lord  Jc^ns  Christ,  the  Son  of  God,  is  God  and  man,  yet  He 
/\  //"/  ticii,  ltd  oiit:  Christ  I  yea,  He  is  in  every  res2>ect  one,  heing 
I'ln  p,  i:\iin  ;  fcr  Its  the  soul  andhody  make  one  man,  so  Godand 
tU'ii:  are  one  Christ.''^  He  added,  that  this  faith  is  received 
throughout  the  whole  Christian  world,  even  by  the  Roman 
Catiiolics.  Then  they  said,  what  need  have  we  of  further  proof? 
God  the  Father  and  He  are  one,  as  the  soul  and  body  are  one  ; 
and  since  this  is  the  case,  we  perceive  that  the  Humanity  of  the 
Lord  is  Divine,  because  it  is  the  Humanity  of  Jehovah  ;  like- 
>vise  that  the  Lord  ought  to  be  approached  as  to  His  Divine 
Humanity  ;  and  that  thus  and  in  no  other  possible  way  can 
access  be  had  to  the  Divinity  which  is  called  the  Father.  This 
C"iii-lu<ioii  of  theirs  the  angel  confirmed  by  several  passages 
out,  ot'tlie  ^Vonl,  amongst  wdiich  were  these,  in  Isaiah:  '•'Unto 
■us  a  t  'hild  /.V  Imni,  unto  ^ts  a  Son  is  given,  whose  name  shall  be 
Wond'  if  id,  ( '..int-^JInr^  God,  Hero,  Father  <f  Eternity,  Prince 
of  J^iar.,""  i  x.  .3.    Agaiu,  ''■  Atl rdJa i )n  knutoeth  ns  nnt,and 

'lv<('l  ./•■/h  n,  f  arlnnndedge  us,  Th,n(  J.  horah  art  oar  Father, 
our  ill  d<  I  an  r.fi  i'ia  the  age  is  Thy  naaief  Ixiii.  10.  And  in 
John,  '■•Je.^as  s,iid\  he  that  helieveth  on  Me  helieveth  on  Him 
cliat  sent  J/, ,  a^nl  he  that  seeth  Me,  seeth  Llim  that  sent  Me,'' 
John  xii.  -11:,  4  -3.  ''I'hilqj  said  xinto  Jesus,  sliow  us  the Fcdher ; 
24S 


DOCTKINE  OF  THE  NEW  ClIUECII. 


120 


Jesus  said  unto  hwiy  lie  that  sccth  Jfe,  sceth  tJie  Father  /  how 
then  sayest  thou,  slioio  us  the  Fatlierl  hellevcst  thua  not  that  I 
am  in  the  Father,  and  the  Father  in  Me  ?  John  xiv.  8,  9.  Jesus 
said,  land  the  Father  are  one,^'  cliap.  30.  And  again,  ^'■All 
things  that  the  Father  hath  are  Mine,  and  all  Mine  fire  the 
Fathcr\s,^^  chap.  xvi.  15  ;  chap.  xvii.  10.  Lastly,  Jesus  said, 
lam  the  TFc/y,  the  Truth,  and  the  Life  :  ow  one  conieth  to  the 
Father  hut  hy  J/c',"  chap.  xvi.  6.  When  the  angel  had  ended, 
they  all  declared  Avith  one  inouth  and  one  heart,  that  the  Hu- 
manity of  the  Lord  is  Divine,  and  that  this  ought  to  be  ap- 
proached in  order  to  come  at  the  Father  ;  inasniueh  as  Jehovah 
God,  wlio  is  the  Lord  from  eternity,  by  the  IJuiuanity  sent 
Himself  into  the  world,  and  made  Himself  visible  to  mankind, 
and  thereby  gave  them  access  unto  Him.  In  like  manner  He 
made  Himself  visible  to  men  of  old  time,  in  a  human  form, 
and  so  gave  them  access  unto  Him  ;  but  then  it  was  by  means 
of  an  angel. 

After  this  they  proceeded  to  deliberate  about  the  Holy  Spirit; 
and  previous  thereto,  they  laid  open  the  idea  generally  received 
concerning  Gudthe  Father,  the  Son,  and  the  Holy  S].nrit,  which 
is,  that  God  the  Father  is  seated  on  high,  with  the  Son  at  His 
right  hand,  and  that  by  them  is  sent  forth  the  Holy  Spii-it,  to 
enlighten  and  instruct  mankind.  Eut  instantly  a  voice  was 
heard  from  heaven,  saying,  we  cannot  endure  an  idea  formed 
on  such  a  conception  ;  who  does  not  know,  that  Jehovah  Gud  is 
omnipresent?  And  whosoever  knows  and  ackn(nvledges  this 
truth,  must  also  acknowledge,  that  it  is  He  who  enlightens  and 
instructs  ;  and  that  there  is  not  a  mediating  God  distinct  from 
Ilim  ;  much  less  is  there  a  third  God  distinct  from  two  others, 
as  one  person  is  distinct  from  another  person  ;  wherefore  let 
the  former  idea,  which  is  vain  and  frivolous,  be  removed,  and 
let  this,  which  is  just  and  right,  be  received,  and  then  you 
will  see  clearly.  But  immediately  a  voice  was  hcai  d  again  ironz 
the  Roman  Catholics,  who  had  concealed  themselves  behind  the 
altar  of  the  temple,  saying,  what  then  is  the  Holy  Spirit,  men- 
tioned in  the  writings  of  the  Evangelisls,  and  Paul,  by  whom 
so  many  learned  men  among  the  clergy,  and  ])a:  ticularly  of 
our  church,  profess  themselves  to  be  guided?  What  person  iu 
Christendom  at  this  day  denies  the  Holy  Spirit,  and  His  ope- 
rations? Upon  this  one  who  sat  on  the  second  row  of  seats, 
turned  towards  the  altar,  and  said,  ye  insist  that  the  Holy 
Spirit  is  a  distinct  person  of  Himself,  and  a  distinct  God  of 
Himself;  but  what  is  a  person  coming  forth  and  proceedmg 
from  a  person,  except  the  operation  which  comes  forth  and 
proceeds?  One  person  caimot  come  forth  and  proceed  from 
another,  by  another,  but  operation  can  ;  or  what  is  a  God 
coming  forth  and  proceeding  from  a  God,  but  the  Divine  Prin- 
ciple which  comes  forth  and  proceeds  ?    One  God  cannot  como 

2i9 


120  A  BKIEF  EXPOSITION  OF  THE 

fortli  and  proceed  from  anotlier,  l\y  another,  but  what  is  Divine 
may  come  forth  and  procood  fi'om  one  God  ?  Is  not  the  Divine 
Essence  one  and  indivisible, and  inasmiicli  as  tlie  Divine  Essence 
or  the  Divine  Esse  is  Gftd,  is  not  God  therefore  one  and  indi- 
visible ?  On  hearing  these  words,  they  that  sat  on  tlie  seats 
nnanimonsly  agreed  in  this  conclusion,  that  tlie  Holy  Spirit  is 
not  a  distinct  person  of  Himself,  consequently  not  a  distinct 
God  of  Himself;  but  that  by  the  Holy  Spirit  is  meant  the 
Divine  Sanctity  coining  forth>and, proceeding  fi-diii  the  one  only 
omnipresent  God,  who  is  the  Lord.  To  this  the  angels,  Avho 
stood  at  the  golden  table  M-hereon  the  Word  was  placed,  said, 
AYell  :  it  is  not  written  in  any  part  of  the  Old  Testament,  that 
the  prophets  spake  the  Word  fi'oni  the  Holy  Spirit,  but  from 
Jeho\  ah  the  Lord  ;  and  wherever  the  Holy  Spirit  is  mentioned 
in  thelSTew  Testament,  it  signilies  the  Divine  Proceeding,  which 
is  the  Divine  Principle  that  enlightens,  instructs,  vivifies,  re- 
forms, and  regenerates.  After  this  came  on  another  subject  of 
inquiry,  respecting  the  IL>hj  Spirit,  namely:  From  wliom  pro- 
ceeds the  Divine  Principle  which  is  called  the  Holy  Spirit ; 
Avhether  from  the  Divine  which  is  called  the  Father,  or  from  the 
Divine  Human  which  is  called  the  Son  ?  And  whilst  they  were 
engaged  in  this  inquiry,  there  shone  a  light  from  heaven, 
Avhereby  they  saw  that  the  Divine  Sanctity,  which  is  signitied 
by  the  Holy  Spirit,  proceeds  from  the  Divine  in  the  Lord  by 
His  glorihed  Humanity,  which  is  the  Divine  Humanity,  com- 
paratively as  all  activity  proceeds  from  the  soul  by  the  body 
with  man.  This  the  angel  who  stood  at  the  table  confirmed  by 
the  following  passages  :  ^'Ile^wJiom  theFaiJirr  Jioth  sent,  speaketh 
the  words  of  God  /  He  JiatJt  notgicen  the  Si>lri1  hij  vu  mureunto 
Him;  the  Father  loveth  the  Son,  and  hath  yiren  all  things  into 
His  hand,^''  John  iii.  S-A,  35.  "  Thereshall  cmur  furtli  a  rodout 
of  the  stem  (if  Jesse,  the  Spirit  of  Jehovah  t-Jmll  i-,sf  ujwn  Hivi, 
the  Spirit  of  Wisdojnand  Understanding,!  lie  Sja'rit  (f  Counsel 
and  Might^''  Isa.  xi.  1,  2.  "  Thcd  the  Spirit  of  Jehovah  was  put 
vpon  Him,  andvxis  in  iZm,"  chap.  xlii.  1 ;  chap.  lix.  19,  21;  chap. 
Ixi.  1  ;  Luke  iv.  18.  "  When  the  Hal;/  Sja'rit  shall  come,  whom 
I  loill  ^end  unto  you  from  the  Father,"'  Jolin  xv.  20.  "  Heshall 
glorify  Me,  for  He  shall  receive  of  J/ im',  uud  shedl  show  it  unto 
you  ;  (dl  things  that  the  Father  hath  >ir,  M  i  wherefore  I  said 
that  He  shall  recAve  of  Mine,  and,  shall  .shea:  it  unto  you^''  Jolin 
xvi.  14,  15.  '•'•If  I  go  away,  I  will  send  tJie  Comforter  unto 
youy"  John  xvi.  7.  "  The  Comforter  is  the  Holy  Spirit,''^  John 
xiv.  26.  "  The  Holy  Spirit  was  not  yet,  heeavse  Jesus  was  tiot 
yet  glorifed,"  John  vii.  39.  Put  after  His  gloritication,  "  Jestis 
hreedhed  on  His  disciples,  and  said,  Receive  ye  the  Holy  Spirit" 
John  XX.  22.  And  in  the  Apocalypse,  "  Who  shall  not  glorify 
7hy  name,  0  Lord,  l>ecause  Thou  Alone  art  Holy,^''  chap.  xv.  4. 
L  asmuch  as  the  Divine  Operation  of  the  Lord,  by  virtue  of  His 
250 


DOCTKl^'E  OF  THE  xi:\v  ClirRCII. 


12C 


Divine  Oinnipresence,  is  signified  by  tlie  Holy  Spirit,  therefore 
\vlion  the  Lord  spake  to  His  disciples  c<iiiceniiiig  the  Holy 
Spirit,  whom  he  would  send  from  God  the  Father,  lie  also 
said,  '■'•Iwillnot  leave  you  comfortless,  I  go  away  and  come  again 
xinto  you;  and  iii  that  day  ye  shall  knoio  that  Iain,  in  My  Father^ 
and  ye  in  Me,  and  I  in  you,^^  John  xiv.  18,  20,  28  :  and  just 
before  His  departure  out  of  the  world  Pie  said,  "Zo/  I  am  ivith 
you  all  the  days,  even  to  the  consummation  of  the  age,''  Matt, 
xxviii.  20.  Having  read  these  words  in  their  ]iritLnee.  the 
angels  said,  From  these,  and  many  other  passages  in  tiie  "Word, 
it  is  evident,  that  the  Divine  Principle  v.diich  is  called  the  Holy 
Spirit,  proceeds  from  the  Divine  in  the  Lord  by  His  Divine 
Human.  "Whereupon  they  that  sat  on  the  seats  all  exclaimed. 
This  is  Divine  Truth. 

Lastly,  this  decree  was  passed :  That  fi-om  what  has  been 
deliberated  in  this  council,  we  clearly  see,  and  of  consequence 
acknowledge  as  holy  truth,  that  in  the  Lord  Gi)d  the  Saviour 
Jesus  Christ  there  is  a  Divine  Trinity,  consisting  of  the  xUl- 
begetting  Divinity  which  is  called  Father,  the  Divine  Humanity 
which  is  the  Son,  and  the  Divine  Proceeding  which  is  the  Holy 
Spirit :  then  they  lifted  u])  their  voices  together,  saying,  "//t 
Jesus  Christ  dwelkth  all  the  fulness  of  the  Divinity  lodily,^^ 
Col.  ii.  9.    Thus  there  is  One  God  in  the  church. 

When  these  conclusions  were  determined  in  that  magnifi- 
cent council,  they  rose  up  to  depart ;  and  the  angel,  the  keeper 
of  the  wardrobe,  presented  to  each  of  them  who  sat  on  the 
seats,  splendid  garments,  interwoven  here  and  there  with 
threads  of  gold,  and  said,  Receive  ye  these  wedding  garments. 
And  they  were  conducted  in  a  glorious  manner  to  the  Xew 
Christian  Heaven,  with  which  the  church  of  the  Lord  on  earth, 
which  is  the  Jsew  Jerusalem,  will  be  in  conjunction. 


Zechariah,  chap.  xiv.  ver.  7,  8,  9. 

It  shall  he  one  day  which  is  known  to  Jehovah,  not  day  nor 
night,  for  about  evening-time  it  shall  he  light.  It  shall  come  to 
pass  in  that  day,  living  waters  shall  go  out  from  Jerusalem:  and 
Jehovah  shall  be  King  over  all  the  eirth:  in  that  day  there 
shall  he  One  Jehovah,  and  His  name  One. 

251 

THE  EITD. 


THE  NArJRE  Of 


THE  IMERCOUESE 

betwee:? 

THE  SOUL  AIS^D  THE  BODY, 


THE 


NATURE 


Intercourse  between  the  Soul 
and  the  Body 


WHICH  IS  SUPPOSED  TO  BE  EFFECTED  EITHER  BY  PHYSICAL  INFLUX.  OR  BY 
SPIRITUAL  ISFLUX,  OR  BY  PRE-ESTABLISHED  HARMONY 


FROM  THE  LATIN  OF 


EMANUEL  SWEDENBORG 

Servant  of  the  Lord  Jesus  Christ 


Being  a  translation  of  his  work  entitled  "De  Commercio  Anim^  et  Corpus,  quod  creditur  fieri 
vel  per  Influxum  Physicum,  vel  per  Influxum  Spiritualem,  vel  per 
Harmoniam  Praistabilitam."    Londini,  1769 


NEW  YORK 

AMERICAN  SWEDENBORG  PRINTING  AND  PUBLISHING 
SOCIETY 

20   COOPER  UNION 
MDCCCLXXXII 


CONTENTS. 


SectioB«. 


I.  Tliat  there  are  two  TVorlds,  a  Spiritual  World  inhabited  by 
Spirits  and  Angels,  and  a  Natural  World  inhabited  by  Men . . 
II.  That  the  Spiritual  World  first  existed  and  continually  sub- 
sists from  its  own  sun  ;  and  that  the  Natural  World  first  ex- 
isted and  continually  subsists  from  its  own  sun  

III.  That  the  sun  of  the  Spiritual  World  is  pure  Love,  from  Jehovah 

God,  who  is  in  the  midst  of  it  

rV.  That  from  that  Sun  proceed  Heat  and  Light  ;  and  that  the 
Heat  proceeding  from  it  in  its  essence  is  Love,  and  the  Light 

thence  in  its  essence  is  Wisdom  

V.  That  both  that  Heat  and  that  Light  flow  into  Mun,  the  ITeat 
into  his  Will,  where  it  pvoiluces  the  good  of  love,  and  the 
Light  into  his  Uuderstanding,  where  it  produces  the  truth  of 
wisdom  

VI.  That  those  two  elements,  viz.  Heat  and  Light,  or  Love  and 
V/isdom,  flow  conjointly  from  God  into  the  soul  of  man,  and 
by  this  iuto  the  mind,  its  afl^'ectious  and  thoughts,  and  from 
these  into  the  senses,  speech,  and  actions  of  the  body  

VII.  That  the  sun  of  the  Natural  World  is  pure  fire  ;  and  that  the 
world  of  nature  first  existed  and  continually  subsists  by  means 
of  this  sun  

VIII.  That  therefore  every  thing  which  proceeds  from  this  sun,  re- 
garded in  itself,  is  dead  

IX.  That  what  is  Spiritual  clothes  it-self  with  what  is  Natural,  as 

.  a  man  clothes  himself  with  a  garment  

X.  That  Spiritual  Existences  so  clothed  in  man,  are  what  enable 
him  to  live  as  a  Rational  and  Moral  Man,  thus  a  Sphitually 
Natural  Man  

XI.  That  the  reception  of  that  Influx  is  according  to  the  state  cf 
Love  and  Wisdom  with  man  

XII.  That  the  Understanding  in  man  is  capaljle  of  being  elevated 
into  the  Light,  that  is,  into  the  Wisdom,  in  which  are  the  an- 
gels of  heaven,  according  to  the  improvement  of  his  reason  ; 
and  that,  in  Wke  manner,  his  Will  is  capable  of  being  elevated 
into  the  Heat  of  heaven,  that  is,  into  the  Love  of  heaven,  ac- 
cording to  the  deeds  of  his  Life  :  but  that  the  Love  of  the 


3 

4 

5 

6 
7 

8 

9 
10 
11 

12 
13 


257 


CONTENTS. 


Secllona 

Will  is  not  elevated,  except  so  far  as  the  man  wills  and  does 

those  things  which  the  Wisdom  of  the  Understanding-  teaches  14 

XIII.  That  it  is  altogether  otherwise  with  beasts   15 

XIV.  That  there  are  three  Degrees  in  the  Spiritual  World,  and 
three  Degrees  in  the  Natural  AVorld,  hitherto  unknown,  accord- 
ing to  which  all  influx  takes  place   16 

XV.  That  Ends  are  in  t'je  first  degree,  Causes  in  the  second,  and 
Elfeets  hi  the  third   17 

CVI.  That  hence  is  evident  what  is  the  nature  of  Spiritual  luflux, 

from  its  origin  to  its  effects   18 


THE  NATURE  OP 


THE  INTERCOURSE 

BETWEEN 

THE  SOUL  AND  THE  BODY. 


1.  There  are  three  opinions  and  tenets,  or  three  hypotheses, 
respecting  the  intercourse  between  the  soul  and  the  body,  or 
respecting  the  manner  in  which  the  one  operates  on  the  other, 
and  in  which  they  both  operate  in  union  ;  the  first  is  called 
Piiysical  Influx,  the  second  Spiritual  Influx,  and  tlie  third  Pre- 
established  Harmony.  Tlie  First  hypothesis,  which  is  that  of 
PHYSICAL  INFLUX,  draws  its  origin  from  the  appearances  of  the 
senses,  and  the  fallacies  which  spring  from  that  source.  For 
it  appears  as  if  the  objects  of  sight,  vdiich  aflTect  the  eyes, 
flowed  into  the  thought,  and  produced  it  ;  in  like  manner 
speech,  which  affects  the  ears,  appears  to  flow  into  the  mind, 
and  produce  ideas  there  ;  and  the  case  appears  to  be  similar 
with  respect  to  the  smell,  taste  and  touch.  The  organs  of  these 
senses  first  receive,  by  contact,  impressions  from  surrounding 
objects ;  and  the  mind  appears  to  think,  and  also  to  will,  ac- 
cording to  the  aflFections  of  those  organs  ;  observing  which,  the 
ancient  philosophers  and  schoolmen  concluded  there  to  be  an 
influx  from  the  organs  of  sense  into  the  soul,  and  hence  adopted 
the  hypothesis  of  Physical  or  Natural  Inflnx.  The  Second  hv- 
pothesis,  wliich  is  that  of  spiritual  influx,  called  by  some 
Occasional  Influx,  draws  its  origin  from  order  and  its  laws. 
For  the  soul  is  a  spiritual  substance,  and  is  consequently  purer, 
prior,  and  interior;  but  the  body  is  material,  and  is  consequently 
grosser,  posterior,  and  exterior  ;  audit  is  according  to  order  for 
what  is  purer  to  flow  into  what  is  grosser,  what  is  prior  into 
what  is  posterior,  and  what  is  interior  into  what  is  exterior  ; 
thus  what  is  spiritual  into  what  is  material  ;  and  not  the  con- 
trary ;  consequently,  it  is  according  to  order  for  the  mind,  as 
the  seat  of  thought,  to  flow  into  the  sight  according  to  the 
state  indnced  on  the  eyes  by  the  objects  l)et'ore  them, — which 
state,  also,  that  mind  disposes  at  its  ]ili_a>iir(_'  ;  and  likewise  for 
the  mind  as  the  seat  of  perception  to  fluw  into  the  hearing, 


2 


THE  INTERCOUESE  BETWEEN 


accoi-ding  to  the  state  induced  on  the  ears  hy  speech.  Tlie 
Third  hypothesis,  which  is  that  of  rRE-ESTABusnED  harmony, 
originates  from  appearances  and  fallacies  to  which  the  rational 
faculty  is  subject.  For  in  the  operation  itself,  the  mind  acts 
together  and  simultaneously  with  the  body  ;  but,  nevertheless, 
every  operation  is  first  successive  and  afterwards  simultaneous. 
Now  successive  operation  is  influx,  and  simultaneous  operation 
is  harmony;  which  occur  when  the  mind  thinks  and  afterwards 
speaks,  or  when  it  wills  and  ^afterwards  acts.  It  is  therefore  a 
fallacy  of  the  rational  faculty  to  establish  that  which  is  simul- 
taneous and  exclude  that  which  is  successive.  No  fourth  opin- 
ion respecting  the  intercourse  between  the  soul  and  the  body 
can  be  framed ;  for  either  the  soul  nmst  operate  on  the  body, 
or  the  body  on  the  soul,  or  both  continually  together. 

2.  Since  the  hypothesis  of  spiritual  influx  draws  its  origin, 
as  just  observed,  from  order  and  its  laws,  this  opinion  has  been 
acknowledged  and  received  by  the  wise  in  the  learned  world 
in  preference  to  the  other  two  ;  for  every  thing  which  draws  its 
origin  from  order,  is  truth,  and  trutli  manifests  itself  by  virtue 
of  its  inherent  light,  even  in  that  shade  which  obscures  the  ra- 
tional perception  while  the  truth  only  exists  in  the  form  of  an 
hypothesis.  There  are  three  things  wliich  involve  this  hypo- 
thesis in  shade,  viz.,  ignorance  respecting  what  the  soul  is,  ig- 
norance respecting  what  anything  spiritual  is,  and  ignorance 
respecting  the  nature  of  influx  :  wherefore  these  three  things 
must  first  be  unfolded  before  the  rational  faculty  can  see  the 
truth  itself.  For  truth,  while  it  only  exists  in  the  form  of  an 
hypothesis,  is  not  truth  itself,  but  a  conjecture  respecting  it; 
it  is  like  a  picture  seen  at  night  on  a  wall  by  the  light  of  the 
stars,  to  which  the  mind  assigns  a  different  form  according  to 
its  fancy  ;  whereas  its  proper  form  is  seen  when  the  sun  illu- 
minates it  in  the  morning,  and  not  only  discovers  and  renders 
visible  its  general  figure,  but  also  its  particular  parts  :  just  so, 
out  of  the  shade  in  which  the  truth  appears  while  this  opinion 
exists  in  the  form  of  an  hypothesis,  arises  the  open  truth,  when 
it  is  known  what  and  of  what  nature  that  Avhicli  is  spiritual  is 
respectively  to  that  which  is  natural  ;  what  and  of  what  nature 
the  Imman  soul  is  ;  and  what  is  the  nature  of  the  influx  that 
flows  into  the  soul,  and  by  the  soul  into  the  ]ierceptive  and 
thinking  mind,  and  from  this  into  the  body.  But  these  sub- 
jects can  be  explained  by  no  man,  unless  he  have  received 
from  the  Lord  the  privilege  of  being  in  society  witli  angels  in 
the  spiritual  world  and  with  men  in  the  natural  world  at  the 
same  time  ;  and  since  this  privilege  has  been  bestowed  on  me,, 
I  have  been  enabled  to  describe  what  and  of  what  nature  they 
are.  This  I  have  done  in  the  work  on  Conjugial  Lovk,  in  the 
Memorable  Relation  respecting  the  nature  of  what  is  Spiritual, 
II.  326 — 329;  in  that  respecting  the  Human  Soul,  n.  315  j  in 
260 


THE  SOUL  AND  THE  BODY. 


2 


that  respecting  Influx,  n.  380 ;  and  more  fullj  in  that  at  n. 
415 — 422.*  Who  does  not  know,  or  maj  not  know,  that  the 
good  of  love  and  the  truth  of  faith  flow  from  God  into  mar., 
and  that  they  flow  into  his  soul,  and  are  felt  in  his  mind  ;  and 
that  they  flow  again,  from  his  thought  into  liis  speech,  and  from 
his  willmto  his  actions?  That  spiritual  influx,  and  its  origin 
and  derivation,  are  from  thence,  sliall  be  manifested  in  the  fol- 
lowing order.  I.  That  there  are  txoo  tao^ids,  a  spiritual  world., 
which  is  inhabited  by  sjjirits  and  angels,  and'  a  natural  wo?id, 
which  is  inhabited  by  men.  11.  That  the  spiritual  world  first 
existed  and  continually  subsists  from  its  oton  sun.  ;  and  thatthe 
natuml  world  first  existed  and  continually  subsists  from  its  own 
sun.  III.  That  the  sun  of  the  spiritxial  worhl  is  pure  love  from 
Jehovah  God,  who  is  in  the  tnidst  of  it.  lY.  That  from  thai 
sun  proceed  heat  and  light ;  and  that  the  heat  proceeding  from 
it  is  in  its  essence  love,  and  the  light  thence  is  in  its  essence 
wisdom.  V.  That  both  that  heat  and  that  light  fioivinto  man, 
the  heat  itito  his  xoill,  where  it  produces  the  good  of  love  ;  and 
the  light  into  his  understanding,  where  it  produces  the  truth 
of  wisdom.  VI.  That  those  two  elements,  viz.,  heat  and  light, 
or  love  and  wisdom,  flow  conjointly  from  God  into  the  soul  of 
man,  and  by  this  into  his  mind,  its  affections  and  thoughts, 
and  from  these  into  the  seiises,  speech  and  actions  of  the 
body.  YII.  That  the  siin  of  the  natural  world  is  pxirefire', 
and  that  tJie  world  (f  nature  first  existed  and  continually  sub- 
sists hy  this  sun.  YIII.  That  therefore  every  thing  which  pro- 
ceeds from  this  sun,  regarded  in  itself,  is  dead.  IX.  That  that 
which  is  spiritual,  clothes  itself  with  that  which  is  natural,  as 
man  clothes  himself  with  a  garment.  X.  That  spiritual  things 
thus  clothed  in  man  enable  him  to  live  as  a  rational  and  moral 
man,  thus  as  a  spiritually  natural  m.an.  XI.  That  the  recep- 
tion of  that  influx  is  accarding  to  the  state  of  love  and  wisdom 
with  man.  XII.  That  the  understanding  in  m.an  is  capable 
of  being  elevated  into  the  light,  that  is,  into  the  toisdom,  in  which 
are  tJie  angels  of  heaven,  according  to  the  improvement  of  his 
ration  al  facxdty  •  and  that  his  will  is  capable  of  being  elevated, 
inlike  m.anner,  into  heat,  that  is,  nto  love,  accordhuj  to  the 
deeds  of  his  life  j  but  that  the  love  of  the  tvill  is  not  elevated, 
except  so  far  as  man  wills  and  does  those  things  which  the  wis- 
dom of  the  understanding  teaches.  XIII.  That  beasts  are  con- 
stituted ^uite  otherwise.  XIY.  That  there  are  three  degrees  in 
the  spiritual  world,  and  three  degrees  in  the  natural  world,  ac- 
cording to  which  all  influx  takes  place.  XY.  That  ends  are  in 
the  first  degree,  catises  in  the  second,  and  e  fccts  in  the  third. 
XVI.  That  hence  may  appear  what  is  the  nature  of  spiritual 

'  Those  who  may  not  possess  the  work  on  Conjugiai-  Love,  will  find  the  same 
articlee  in  the  Twe  Chiiistlan-  Rkuoiox,  n.  280  ;  n.  697  ;  n.  35  ;  n.  77,  and  n.  1^ 

261 


3,4 


THE  INTEKCOUKSE  BETWEEN 


influx  from  its  origi7i  to  its  effects.  Each  of  tliese  propositions 
shall  now  be  briefly  illustrated. 

I.  Tliat  there  are  two  worlds,  a  spiritual  world  inhabited 
by  spirits  and  angels,  and  a  natural,  ivorld  inhabited  by  men. 

3.  Tliat  there  is  a  spiritual  world  inhabited  by  spirits  and 
angels,  distinct  from  the  natural  world  inhabited*  by  men,  is  a 
fact  which,  because  no  angel  has  descended  and  declared  it, 
and  no  man  has  ascended  and  seen  it,  has  been  hitherto  un- 
known, even  in  the  Christian  world  ;  lest,  therefore,  from  ig- 
norance of  the  existence  of  such  a  world,  and  the  doubts  re- 
specting the  reality  of  heaven  and  hell  which  result  from  such 
ignorance,  men  should  be  infatuated  to  such  a  degreee  as  to 
become  naturalists  and  atheists,  it  has  pleased  the  Lord  to  open 
my  spiritual  sight,  and,  as  to  my  spirit,  to  elevate  me  into  hea- 
ven, and  to  let  me  down  into  hell,  and  to  exhibit  to  my  view 
the  nature  of  both.  It  has  thus  been  made  evident  to  me  that 
there  are  two  worlds  completely  distinct  from  each  other  ;  one, 
all  tlie  objects  of  which  are  spiritual,  v/hence  it  is  called  the 
spiritual  world  ;  and  another,  all  the  objects  of  which  are  na- 
tural, whence  it  is  called  the  natural  world  :  as  also,  that  spirits 
and  angels  live  in  their  own  world,  and  men  in  theii-s  ;  and 
further,  that  every  man  passes  by  death  from  his  Avorld 
into  the  other,  in  which  he  lives  to  eternity.  It  is  necessary, 
in  order  that  the  nature  of  influx,  which  is  the  subject  of  this 
little  work,  ma}^  be  unfolded  from  its  lirst  origin,  that  some  in- 
foi'mation  res])ecting  both  these  worlds  should  be  first  premised; 
for  the  spiritual  world  flows  into  the  natural  woild,  and  actu- 
ates it  in  all  its  parts  ;  it  not  only  operates  upon  nien,  but  on 
beasts  too  ;  and  also  constitutes  the  vegetative  principle  in 
trees  and  herbs. 

II.  That  tJte  spiritual  world  first  existed  and.  continually 
subsists  from  its  own  sun  ;  and  tliat  the  natural  loorld  first 
existed  and  continually  subsists  from  its  own  sun. 

4.  There  is  one  sun  of  the  spiritual  world,  and  another  sun 
of  the  natural  world,  because  those  worlds  arc  com])lotely  dis- 
tinct from  each  other  ;  and  every  woihl  must  derive  its  origin 
from  a  sun  ;  for  a  world  of  which  all  the  objects  are  spiritual, 
cannot  originate  from  a  sun,  all  the  products  of  which  are  na- 
tural ;  for  then  there  must  be  a  physical  influx,  which,  never- 
theless, is  conti'ary  to  order.  Tliat  the  world  iirst  existed  from 
the  sun,  and  iiot  the  sun  from  the  world,  is  manifest  by  an 
effect  from  the  former  cause  still  observable;  viz.,  that  the 
world,  in  the  wliole  and  in  every  part,  si  ill  subsists  by  the 
Bun  ;  and  subsistence  demonstrates  existence  ;  wlierefore,  it  is 

262 


TOE   SOUL  AND  THE  BODY. 


a  coiimion  remark,  that  subsistence  is  perpetual  existence  ; 
whence  it  is  evident,  that  take  away  the  sun,  and  its  world 
would  fall  into  a  chaos,  and  this  chaos  into  mithiny.  That,  iu 
the  spiritual  world,  there  is  a  sun  diftVrent  from  that  in  the 
natural  world,  I  am  able  to  testify,  for  I  have  ^oeu  it  ;  in  ap- 
pearance, it  is  a  globe  of  tire,  like  our  sun,  is  of  much  the  same 
magnitude,  and  at  the  same  distance  from  the  angL-ls  as  our 
suii  is  from  men  ;  but  it  does  not  rise  or  set,  but  stands  immov- 
able in  a  middle  altitude  between  the  zenith  and  tlie  horizon  ; 
whence  the  angels  enjoy  per])etual  light  and  per}>etual  spring. 
Tlie  nuui  who  reasons  upon  the  subject  without  knowing  any 
thing  respecting  the  sun  of  the  spiritual  world,  may  ea-ily  fall 
into  insane  notions  when  he  endeavors  to  t'orm  an  idea  of  the 
creation  of  the  universe;  thus  when  he  deeply  considers  it,  he 
concludes  that  its  origin  must  be  from  nature  ;  and  a^  the  origin 
of  nature  is  the  sun,  he  conceives  that  the  uui\er?e  pro- 
ceeded from  the  sun  as  its  creator.  Moreover,  no  one  can  form 
a  right  conception  of  spiritual  influx,  unless  he  knows  the  ori- 
gin of  it ;  tor  all  influx  proceeds  from  a  sun,  spiritual  influx 
from  its  sun,  and  natural  influx  from  its  sun  ;  thus  the  interiud 
sight  of  man,  which  is  that  of  his  mind,  receives  influx  from 
the  spiritual  sun,  but  his  external  sight,  which  is  tliat  of  his 
body,  receives  influx  from  the  natural  sun  ;  but,  iu  operation, 
botli  act  in  conjunction,  just  as  the  soul  acts  in  conjunciou  -vith 
the  body.  Hence  it  is  evident  into  what  blindness,  darkness, 
and  fatuity  they  may  fall,  who  have  no  knowledge  of  the  spi- 
ritual world  and  its  sun  ;  they  may  fall  into  hli/uZ/h^.'^;  because 
the  mind  which  judges  by  the  sight  of  the  eye  alone,  becomes 
in  its  reasonings  like  a  bat,  which  flies  by  night  with  a  wan- 
dering course,  and  is  attracted  by  a  mere  linen  cloth  that  nuiy 
an}' where  be  hanging  up;  they  may  fall  int(.)  f/(//7!/i('.s^',  be- 
cause the  sight  of  the  mind,  when  the  sight  of  the  eye  flows 
into  it  from  without,  is  deprived  of  all  spiiitual  light,  and  be- 
comes like  the  sight  of  an  owl;  and  they  may  fall  into /-i/^f^/Vy, 
because  the  man  still  continues  to  think,  but  he  thiidvs  frouL 
natural  things  concerning  spiritual  things,  and  not  contrariwise; 
thus  he  thinks  like  a  madman,  a  fool,  and  an  idiot. 

III.  That  the  sun  of  the  spiritual  world  is  pu)  e  love,  from 
Jehovah  God,  who  is  in  the  midst  of  it. 

5.  Spiritual  things  cannot  proceed  from  any  other  source  than 
from  love,  nor  love  from  any  other  source  than  Jehovah  God,  who 
is  Loveitself:  hence  the  sun  of  tlie  spiritual  world,  t'l'om  M-hleh.as 
their  fountain,  all  spiritual  things  issue,  is  jnire  love  proceeding 
from  Jehovah  God,  who  is  in  the  midst  of  it.  That  sun  is  not  it- 
self God,  but  it  is  an  emanation  froni  God,  being  the  proximate 
sphere  diffused  around  him  and  proceeding  irom  him.  By 


THE  INTEKCOURSE  BETWEEN 


means  of  tliis  sun,  tlie  universe  was  created  by  Jehovah  God 
by  tlie  uiiiverse,  we  mean,  tlie  whole  expanse  of  worlds,  which 
are  as  many  as  the  stars  in  the  expanse  of  our  heaven).  Crea- 
tion was  elt'ected  by  means  of  that  sun,  which  is  pure  love, 
thus  !)y  Jeliovah  God,  because  love  is  the  very  ef>se  of  life,  and 
wistloni  is  tlie  ixhiere  of  life  thence  derived,  and  all  things 
Avrro  created  from  luve  by  wisdom;  this  is  meant  by  these 
Avords  in  John  :  ''The  Word  was  with  God,  and  God  was  the 
Word  ;  all  things  were  nuide  by  him,  and  without  him  nothing 
was  made  which  was  made  ;  itnd  the  world  was  made  by  him" 
i.  3,  10  :  the  Word  here  is  the  Divine  Tiiith,  thus  likewise  the 
Divine  Wisdom  ;  Avherefore,  also,  the  Wt)rd  is  called,  ver.  9, 
the  light  which  illuminates  every  man  :  in  like  manner  the  Di- 
vine Wisdom  illuminates  by  means  of  the  Divine  Truth.  They 
who  deduce  the  origin  of  worlds  from  any  other  source  than 
the  Divine  Love  operating  by  the  Divine  Wisdom,  fall  into 
hallucinations  like  those  of  persons  disordered  in  the  brain, 
who  see  spectres  as  men,  phantoms  as  huninons  objects,  and 
imaginary  entities  as  real  figures  :  for  the  created  univei-se  is  a 
coherent  work,  originating  from  love  operating  by  wisdom  ;  as 
you  will  see,  if  you  are  able  to  examine  the  chain  of  things  iu 
their  order,  from  those  which  are  first  to  those  which  are  last. 
As  God  is  one,  so  also  the  spiritual  sun  is  one  ;  for  the  exten- 
sion of  space  is  not  predicable  of  spiritual  things,  wliich  are  the 
derivations  of  that  sun  ;  and  essence  and  existence  that  are  in- 
dependent of  space  are  present  everywhere  in  sjiace  without 
space  :  thus  the  Divine  Love  is  present  from  the  beginning  of 
the  universe  to  all  its  boundaries.  That  the  Divine  fills  all 
things,  and  by  such  impletion  preserves  them  in  the  state  iu 
Avhich  they  were  created,  is  a  truth  of  which  the  rational  fac- 
ulty has  a  distant  apprehension  ;  which  becomes  a  nearer  one, 
in  proportion  as  the  mind  has  a  knowledge  of  the  nature  of 
love,  as  it  is  in  itself;  of  its  conjunction  with  wisdom  for  the 
})erception  of  ends  ;  of  its  influx  into  wisdom  for  the  exhibition 
of  causes  ;  and  of  its  operation  by  means  of  wisdom  for  the  pro- 
duction of  efl:ects. 

IV.  Tltat  from  tliat  sun  proceed  heat  and  light;  and  that 
the  heat  proceeding  frotn  it  in  its  essence  is  love,  undthe  light 
thence  in  its  essence  is  wisdom. 

6.  It  is  known  that  in  the  Word,  and  thence  in  the  common 
language  of  i)reachers,  fire  is  mentioned  to  express  Divine  Love  ; 
thus  it  is  usual  to  pray,  that  heavenly  fire  may  fill  the  heart  and 
kindle  lioly  desires  to  worshi])  God:  the  reason  of  which  is,  be- 
cause iire  corresponds  to  love,  and  thence  signifies  it.  Hence  it  is 
that  J(  liovali  God  was  seen  by  Moses,  as  a  fire,  in  a  bush  ;  as 
also  by  the  children  of  Israel  at  Mount  Sinai  ;  and  that  tii'e  was 
2t>i 


THE  SOUL  AND  THE  BODY. 


cojiiinanded  to  be  perpetually  kept  upon  tlie  altar,  and  the 
lights  of  the  candlestick  in  the  tabernacle  to  be  lighted  every 
evening :  these  commands  were  given  because  tire  signifies  love. 
That  such  tire  has  heat  pi-oceeding  from  it,  appears  manifestly 
from  the  effects  of  love  :  thus,  a  man  is  set  on  lire,  grows  warm, 
and  becomes  inflamed,  as  his  love  is  exalted  into  zeal,  or  into 
red-hot  anger.  The  heat  of  the  blood,  or  the  vital  heat  of  men 
and  of  animals  in  general,  proceeds  solely  from  love,  which 
constitutes  their  life.  Neither  is  infernal  tire  any  thing  else 
than  love  opposite  to  heavenly  love.  This  then  is  the  reason 
that  the  Divine  Love  appears  to  the  angels  as  the  sun  in  their 
world,  with  the  aspect  of  a  globe  of  lire,  like  our  sun,  as  was 
said  above  ;  and  that  the  angels  enjoy  heat  according  to  their 
reception  of  love  from  Jehovah  God  by  means  of  that  sun.  It 
follows  from  hence,  that  the  light  there  is  in  its  essence  wis- 
dom ;  for  love  and  wisdom,  like  esse  and  existere,  are  incapa- 
ble of  being  divided,  since  love  exists  by  means  of  wisdom  and 
according  to  it.  This  resembles  a  tamiliar  phenomenon  in  our 
world  :  at  the  time  of  spring,  heat  unites  itself  with  light,  and 
causes  the  vegetable  creation  to  bud,  and  at  length  to  bear  fruit. 
Moreover,  every  one  knows  experimentally,  that  spiritual  heat 
is  love  and  spiritual  light  is  wisdom  ;  for  a  man  grows  warm 
in  proportion  as  he  feels  love,  and  has  a  perception  of  lij^ht  in 
his  understanding  in  proportion  as  he  attains  wisdom.  1  have 
often  seen  that  spiritual  light,  which  inimensely  exceeds  natural 
light  in  clearness  and  in  splendor,  for  it  is  as  clearness  and 
splendor  themselves  in  their  very  essence  ;  it  appears  like  re- 
splendent and  dazzling  snow,  such  as  the  garments  of  the  Lord 
appeared  when  he  was  transfigured,  Mark  ix.  3 ;  Luke  ix.  28. 
As  light  is  wisdom,  therefore  the  Lord  calls  himself  the  Light 
Avhich  illuminates  every  man,  John  i.  9 ;  and  says  in  other 
places,  that  he  is  the  Light,  John  iii.  19;  viii.  12  ;  xii.  35,  36, 
4T,  that  is,  that  he  is  Divine  Truth  itself,  which  is  tlie  Word, 
thus  Wisdom  itself.  It  is  conniionly  imagined  that  natural  light, 
w^hich  is  the  same  as  the  light  of  reason,  ])rt)ceeds  from  the 
light  of  our  world  :  but  it  proceeds  from  the  light  of  the  spirit- 
ual world  ;  for  the  sight  of  the  mind  flows  into  the  sight  of 
the  eye,  thus  also  the  light  of  the  spiritual  world  into  the  light 
of  the  natural  world,  but  not  contrariwise  :  if  the  contrary  took 
place,  there  would  be  physical  influx  and  not  spiritual  influx. 

V.  That  both  that  heat  and  that  light  fioio  into  vian,  the 
heat  into  his  will,  where  it  produces  the  good  of  love,  and  the 
light  into  his  understanding,  where  it  produces  the  truth  oj 
wisdom. 

7.  It  is  known  that  all  things  universally  have  relation  to 
good  and  truth,  and  that  there  is  not  a  single  object  in  exist- 

265 


THE  INTEECOUESE  BETWEEN 


ence  wliicli  lias  not  sometliing  relative  to  tliose  two  principles. 
On  tliis  account,  tliere  are  in  man  two  receptacles  of  life,  one, 
Avhich  is  tlie  receptacle  of  good,  called  tlie  will,  and  another, 
wliicli  is  tlie  receptacle  of  truth,  called  the  understanding;  and 
as  good  belongs  to  love,  and  truth  to  wisdom,  the  will  is  the 
receptacle  of  love,  and  the  imderstandiug  is  the  receptacle  of 
wisdom.  That  good  belongs  to  love,  is  evident  from  this  con- 
sideration ;  that  what  a  man  loves,  this  he  wills,  and  when  he 
l)rings  it  into  act  he  calls  it  good  ;  and  that  truth  belongs  to 
wisdom  appears  hence,  that  all  wisdom  is  composed  of  truths  ; 
even  the  good  which  a  wise  man  thinks,  is  truth,  which  be- 
comes good  when  he  wills  it  and  does  it.  He  who  does  not  rightly 
distinguish  between  these  two  receptacles  of  life,  which  are 
the  will  and  the  nnderstanding,  and  does  not  foi-m  to  himself 
a  clear  notion  respecting  them,  will  in  vain  endeavor  to  com- 
prehend the  nature  of  spiritual  influx  :  for  there  is  influx  into 
the  will,  and  there  is  influx  into  the  understanding ;  there  is 
an  influx  of  the  good  of  love  into  the  will  of  man,  and  there  is 
an  influx  of  the  truth  of  wisdom  into  his  understanding;  each 
proceeding  from  Jehovah  God  immediately,  by  the  sun  in  the 
midst  of  which  he  is,  and  mediately,  by  the  angelic  heaven. 
These  two  receptacles,  the  will  and  the  uinh  i-staudhig,  are  as 
distinct  as  heat  and  light  are  ;  for  the  will  receives  the  heat  of 
heaven,  which  in  its  essence  is  love,  and  the  understanding  re- 
ceives the  light  of  heaven,  which  in  its  essence  is  wisdom  ;  as 
was  said  above.  There  is  an  influx  from  the  human  mind  into 
the  speech,  and  there  is  an  influx  into  the  actions  ;  the  influx 
into  the  speech  takes  place  from  the  will  by  the  understanding, 
and  the  influx  into  the  actions  takes  place  from  the  understand- 
ing by  the  will.  They  who  are  only  acquainted  with  the  in- 
flux into  the  understanding,  and  not  at  the  same  time  with  that 
into  the  will,  are  like  persons  having  but  one  eye,  Avho  oidy 
see  the  objects  on  one  side  of  them,  and  not  those  on  the  other  ; 
and  they  arc  like  persons  who  are  maimed,  who  do  their  work 
awkwardly  with  one  hand  only  ;  and  they  are  like  persons  that 
are  lame,  who  walk  by  hopping  on  one  foot,  with  the  assist- 
ance of  a  crutch.  From  these  few  observations  it  is  plain,  that 
spiritual  heat  flows  into  the  will  of  man,  and  produces  the  good 
of  love,  and  that  spiiitual  light  flows  into  his  understanding, 
and  produces  the  truth  of  wisdom. 

YI.  That  those  two  elements,  viz.  heat  and  light,  or  love 
and  xoisdoin,  flow  conjointly  from  God  into  tlie  soul  of  man, 
and  by  this  into  the  mind,  its  affections  and  thoughts,  and 
from  these  into  the  senses,  speech,  and  actions  of  tlie  body. 

8.  The  spiritual  influx  hitherto  treated  of  by  men  of  learn- 
ing,  is,  the  influx  from  the  soul  into  the  body ;  but  they  have 
266 


THE  SOUL  AND  THE  BODY. 


8 


not  noticed  the  prior  influx  into  tlie  soul,  and  by  that  into  the 
body.  It  nevertheless  is  -well  known,  that  all  the  good  of  love, 
and  all  the  truth  of  faith,  flow  from  God  into  man,  and  that  no 
portion  of  them  is  from  man  himself;  and  whatever  flows  from 
God  flows  proximately  into  his  soul,  and  by  the  soul  into  the 
rational  mind,  and  by  this  into  the  organs  which  constitute  the 
body.  Any  person,  then,  who  investigates  the  nature  of  si)irit- 
ual  influx  without  taking  this  into  the  account,  is  like  one  who 
stops  11])  the  stream  of  a  fountain  and  still  looks  there  for  un- 
failing waters  ;  or  one  who  deduces  the  origin  of  a  tree  from  the 
branch  and  not  from  the  seed;  or  one  who  examines  principiates* 
without  attending  to  the  first  ])rinciple.  For  the  soul  is  not  lite 
in  itself,  but  is  a  recipent  of  life  from  God,  who  is  life  in  itself; 
and  all  influx  belongs  to  life,  thus  is  iVom  God.  This  is  meant 
by  this  passage :  "Jehovah  God  breathed  into  the  nostrils  of 
the  man  the  breath  of  life  [lives],  and  the  man  became  a  living 
soul,"  Gen.  ii.  7 :  to  breathe  into  the  nostrils  the  breath  of  life 
[lives],  signifies,  to  implant  the  perception  of  good  and  truth. 
The  Lord  also  says  of  himself,  "As  the  Father  hath  life  in  him- 
Belf,  so  hath  he  given  to  the  Son  to  have  life  in  himself,"  John 
V.  26 ;  to  have  life  in  himself  is  to  be  God :  and  the  life  of  the 
soul  is  life  influent  from  God.  Xow  forasmuch  as  all  influx 
belongs  to  life,  and  life  operates  by  means  of  its  receptacles  ; 
and  the  inmost  or  first  of  the  receptacles  in  man  is  his  soul  ; 
therefore,  m  order  that  the  nature  of  influx  may  be  rightly  ap- 
prehended, it  is  necessary  to  begin  from  God,  and  not  from  au 
intermediate  station.  Were  we  to  begin  from  an  intermediate 
station,  our  doctrine  of  influx  would  be  like  a  chariot  without 
wheels,  or  like  a  ship  without  sails.  This  being  the  case,  there- 
fore, in  the  preceding  articles  we  have  treated  of  the  sun  of  the 
spiritual  world,  in  the  midst  of  which  is  Jehovah  God,  n.  5  ; 
and  of  the  influx  of  love  and  wisdom,  thus  of  lite,  n.  6,  7.  The 
reason  that  life  from  God  flows  into  man  by  the  soul,  and  by 
this  into  the  mind,  that  is,  into  the  alfcctions  and  thoughts  of 
the  mind,  and  from  these  into  the  senses,  speech,  and  actions 
of  the  body,  is,  because  these  are  the  subjects  of  life  in  suc- 
cessive order.  For  the  mind  is  subordinate  to  the  soul,  and  the 
body  is  subordinate  to  the  mind  :  and  the  mind  has  two  lives, 
one  belonging  to  the  will  and  another  to  the  understanding; 
the  life  of  its  will  is  the  good  of  love,  the  derivations  of  which 
are  called  aftections ;  and  the  life  of  its  understanding  is  the 
truth  of  wisdom,  the  derivations  of  which  are  called  thoughts: 
by  means  of  these  and  the  former,  the  mind  lives :  but  the  life 
of  the  body  are  the  senses,  speech,  and  actions  :  that  these  are 
derived  from  the  soul  by  the  mind,  follows  from  the  order  in 
which  they  stand,  and  from  which  they  manifest  themselves 
to  a  wise  man  without  scrutiny.  The  human  soul,  being  a 
*  A  logical  term,  deuoting  things  derived  from  a  first  principle. 

267 


9 


THE  INTEECOTJKSE  BETWEEN 


superior  spiritual  substance,  receives  influx  iminediate'.fy  from 
God  ;  but  the  Iminan  mind,  being  an  interior  spiritual  substance, 
receives  influx  from  God  n^ediately  by  the  spiritual  world  ;  and 
tlie  body,  being  composed  of  the  substances  of  nature,  which 
are  called  matter,  receives  influx  from  God  mediately  by  the 
natui-al  world.  That  the  good  of  love  and  the  truth  of  wisdom, 
flow  from  God  into  the  soul  of  man  conjointly,  that  is,  united 
into  one,  but  that  they  are  divided  by  man  in  their  ])rogre8s, 
and  are  conjoined  only  with  those  who  sufter  themselves  to  bo 
led  by  God,  will  be  seen  in  tlie  following  articles. 

VII.  That  the  sun  of  the  natural  world  is  pure  fire  /  and 
that  the  world  of  nature  first  existed  and  continually  subsists 
hy  means  of  this  sun. 

9.  That  nature  and  its  world,  1)y  which  we  mean  the  atmos 
pheres  and  the  earths  which  arc  called  planets,  among  whicli 
is  the  terraqueous  globe  on  which  we  dwell,  together  with  all 
the  productions  which  annually  adorn  its  surface,  subsist  solely 
from  the  sun,  which  constitutes  their  centre,  and  Mdiich,  by  the 
rays  of  its  light,  and  the  modifications  of  its  heat,  is  every- 
where present,  every  one  knows  for  certain,  from  his  own  ex- 
])erience,from  the  testimony  of  the  senses,  and  from  the  writings 
of  those  who  have  treated  of  such  subjects:  and  as  these  things 
owe  their  perpetual  subsistence  to  the  sun,  reason  may  with  cer- 
tainty conclude,  that  they  owe  their  existence  also  to  the  same  ; 
for  perpetually  to  subsist  is  perpetually  to  exist  as  they  first 
existed  ;  hence  it  follows,  that  the  natural  world  was  created 
by  Jehovah  God  by  means  of  this  sun  as  a  secondary  cause. 
Tliat  there  are  s])iritual  existences  and  natural  existences,  which 
are  entirely  distinct  from  eacli  other ;  and  that  the  origin  and 
support  of  spiritual  existences  are  derived  from  a  sun  which  is 
I>ure  love,  in  the  midst  of  which  is  the  Creator  and  Upholder 
of  the  universe,  Jehovah  God,  has  been  demonstrated  before  ; 
but  that  the  origin  and  support  of  natural  existences  are  de- 
rived from  a  sun  which  is  pure  fire,  and  that  the  latter  is  de- 
rived from  the  former,  and  both  fi-om  God,  follows  of  itself  as 
wliat  is  posterior  follows  from  what  is  prior,  and  what  is  ])rinr 
tVom  the  First  Cause  of  all.  That  the  sun  of  nature  and  its 
worlds  is  pure  fire  all  its  effects  demonstrate ;  as  the  concentra- 
tion of  its  rays  into  a  focus  by  the  art  of  optics,  from  which 
])roceeds  fire  of  a  vehemently  burning  nature,  and  also  flame  ; 
the  nature  of  its  heat,  which  is  similar  to  heat  from  elementary 
fire  ;  the  graduation  of  that  heat  according  to  its  angle  of  in- 
cidence, whence  proceed  the  varieties  of  climate,  and  also  the 
four  seasons  of  the  year ;  beside  other  facts  ;  by  which  the 
i-ational  faculty  may  he  con(ii-nied,  even  by  the  senses  of  its 
budy,  that  the  sun  of  the  natural  world  is  mere  fire  ;  and  also, 
■■  '208 


THE  SODL  AND  THE  BODY. 


10 


that  it  is  fire  in  its  utmost  purity.  They  who  know  nothing 
concerning  the  origin  of  spiritual  existences  from  their  sun, 
but  are  only  acquainted  with  the  origin  of  natural  existences 
from  tlieirs,  can  scarcely  avoid  confounding  spiiitiial  and  natu- 
ral existences  together,  and  concluding,  through  tlie  fallacies 
of  the  senses,  and  those  to  which  the  rational  faculty  is  sub- 
ject, that  spiritual  existences  are  nothing  but  a  pure  kind  of 
natural  existences,  and  that,  from  the  activity  of  the  latter  ex- 
cited by  heat  and  light,  arise  wisdom  and  love.  These  persons, 
since  they  see  nothing  else  with  their  eyes,  and  smell  nothing 
else  with  their  nostrils,  and  breatlie  nothing  else  in  their  breast, 
than  nature,  ascribe  to  it  all  the  rational  powers  also  ;  and  thus 
they  imbibe  naturalism  as  a  sponge  sucks  up  water.  Such 
persons  may  be  compared  to  coachmen,  who  yoke  the  horses 
behind  the  carriage,  and  not  before  it.  The  case  is  otherwise 
with  those  who  distinguish  between  spiritual  and  natural  ex- 
istences, and  deduce  the  latter  from  the  former ;  these,  also, 
perceive  that  there  is  an  influx  of  the  soul  into  the  body,  thus 
that  it  is  spiritual,  and  that  natural  things,  which  are  those  of 
the  body,  serve  the  soul  for  vehicles  and  mediums,  by  which 
to  produce  its  efiects  in  the  natural  world.  lie  who  concludes 
otherwise  may  be  co)npared  to  a  crab,  which  assists  its  progress 
in  walking  with  its  tail,  and  draws  its  eyes  backwards  at  every 
step  ;  and  his  rational  siglit  may  be  compared  to  the  sight  of 
the  eyes  of  Argus  in  the  back  of  his  head,  when  those  in  his 
forehead  were  asleep.  Such  persons,  also,  believe  themselves 
to  be  Arguses  in  reasoning ;  for  they  say,  "  Who  does  not  see 
that  the  origin  of  the  universe  is  from  nature  ?  and  what  then 
is  God  but  the  inmost  extension  of  nature  V  and  the  like 
irrational  observations ;  of  which  they  boast  more  than  wise 
men  do  of  their  rational  sentiments. 

VIII.  That,  therefore,  every  thing  which  jrroceeds  from 
this  sun,  regarded  in  itself,  is  dead. 

10.  Who  does  not  see  from  the  rational  faculty  belonging 
to  his  understanding,  if  this  be  a  little  elevated  above" the 
sensual  faculties  of  the  body,  that  love,  regarded  in  itself,  is 
alive,  and  that  the  appearance  of  fire  which  it  assumes  is  its 
life,  and,  on  the  contrary,  that  elementary  fire,  regarded  in 
itself,  is  respectively  dead — consequently,  that  the  sun  of  the 
sj)iritual  world,  being  pure  love,  is  alive,  and  that  the  sun  of 
the  natural  world,  being  pure  fire,  is  dead?  and  that  the  ease 
is  the  same  with  all  the  products  which  ennmate  and  exist 
from  them?  There  are  two  things  which  produce  all  the 
effects  in  the  universe,  Ltfk  and  Natuek  ;  and  they  ju'oduce 
them  according  to  order,  when  life,  from  within,  actuates  na- 
ture ;  the  case  is  otherwise,  when  nature,  from  Avithout,  draws 

269 


11 


THE  INTEKCOUKSE  BETWEEN 


life  to  act ;  wliicli  takes  place  with,  those  who  place  nature, 
which  in  itself  is  dead,  above  and  within  life,  and  thence 
wholly  devote  themselves  to  the  pleasures  of  the  senses,  and 
the  concupiscences  of  the  flesh,  esteeming  the  spiritual  con- 
cerns belonging  to  the  soul,  and  the  truly  rational  objects  be- 
longing to  the  mind,  as  nothing.  Such  persons,  on  account  of 
tins  inversion,  are  they  who  are  called  the  dkad  ;  such  are  all 
atheistic  naturalists  in  the  world,  and  all  satans  in  hell.  They 
arc  also  called  the  dead  in  the  Word  ;  as  in  David  :  "They 
jiiiiu'd  themselves  to  Baal-peor,  and  ate  the  sacrifices  of  the 
(fo/'/,"  Ts.  cvi.  28.  "  The  enemy  hatli  persecuted  my  soul,  he 
hath  made  me  to  sit  in  darkness,  as  those  wlio  have  been  long 
dead,'"  Vs.  cxliii.  3.  "To  hear  the  groaning  of  the  bound,  and 
to  open  to  those  that  are  ajipointcd  to  deaf  It,''  Ps.  cii.  20  :  and 
in  the  Revelation  :  "I  know  thy  works,  that  thou  hast  a  name, 
that  thou  livost,  and  art  diad ;  be  watchful,  and  strengthen 
the  things  \\  iiich  remain  that  are  read3^to  cZ/t',"  iii.  1,  2.  They 
are  called  the  dead,  becau.-e  spiritual  death  is  daumation,  and 
damnation  is  tlie  lot  of  those  who  believe  lite  to  be  from  na- 
ture, and  thus  believe  the  light  of  nature  to  be  the  light  of 
life,  and  thereby  burj^,  suffocate,  and  extinguish  every  idea  ol 
God,  of  heaven,  and  of  eternal  life.  In  consequence  of  so 
doing,  such  ])ersons  are  like  owls,  which  see  light  in  darkness, 
and  darkness  in  light:  that  is,  they  see  false  sentiments  as 
true  and  evils  as  good:  and  as  the  delights  of  evil  are  the  de- 
lights of  their  hearts,  they  are  not  unlike  those  birds  and  beasts 
which  devour  dead  bodies  as  choice  delicacies,  and  scent  the 
stenches  arising  from  graves  as  balsamic  odors.  Such  persons 
can  see  no  inllux  but  such  as  is  physical  or  natural ;  if,  not- 
withstanding, they  affirm  influx  to  be  spiritual,  they  do  not 
possess  any  idea  of  it,  but  merely  repeat  the  words  of  their 
preceptor. 

IX.  Tliat.  wJiat.  is  spiritual  clothes  itself  with  what  is  nalu- 
r(d,  us  a  man  clothes  hi?7iself  vjith  a  garment. 

11.  It  is  well  known  that  both  an  active  and  a  passive  force 
are  necessary  to  eveiy  operation,  and  that  nothing  can  be  pro- 
duced by  an  active  force  alone,  and  nothing  from  a  passive 
alone.  The  case  is  similar  Avith  what  is  spiritual  and  what  is 
natural  ;  what  is  spiritual,  as  a  living  force,  being  active,  and 
what  is  natural,  as  a  dead  force,  being  passive.  Hence  it  fol- 
lows that  whatever  existed  in  this  solar  world  at  its  flrst  crea- 
tion, and  whatever  comes  into  existence  from  moment  to  mo- 
ment since,  exists  from  what  is  spiritual  by  what  is  natural  : 
and  til  is  is  true,  not  only  in  regard  to  the  subjects  of  the  ani- 
mal kingdom,  but  also  to  those  of  the  vegetable  kingdom. 
Another  fact  is  also  known  similar  to  the  former,  viz.  that  both 
270 


THE  SOUL  AND  THE  BODY.  11 

a  principal  and  an  instrumental  cause  are  necessary  to  eveiy 
production,  and  that  these  two  causes,  when  anything  is  being 
]M-oduced,  appear  as  one,  though  tliey  are  distinctly  two; 
wlieretbre  it  is  one  of  the  canons  of  wisdom,  that  the  cause 
principal  and  the  cause  instrumental  make  together  one  cause. 
So  also  do  what  is  spiritual  and  wliat  is  natural  The  reason 
that,  in  producing  efiects,  these  two  forces  and  causes  ajjpear 
as  one,  is,  because  wliat  is  spiritual  is  within  what  is  natural, 
as  the  fibre  is  within  tlie  muscle,  and  as  the  blood  is  witliin 
the  arteries ;  or  as  the  thought  is  inwardl}'  in  the  speech,  and 
the  affection  in  the  tones  of  the  voice,  causing  themselves  to 
be  ajiprehended  by  these  natural  instruments.  From  these 
considerations,  thougli,  as  yet,  as  througli  a  glass  darkly,  it 
appears,  that  what  is  spiritual  clothes  itself  with  what  is  natu- 
ral, as  a  man  clothes  himself  with  a  garment.  Tlie  organical 
body  with  which  the  soul  clothes  itself,  is  here  compared  to  ;> 
garment,  because  a  garment  invests  the  body  ;  and  the  soul 
also  puts  off  the  body,  and  casts  it  off  as  an  old  coat,  when  it 
emigrates  by  death  from  the  natural  into  its  own  spiritual 
world  :  for  the  body  grows  old  like  a  garment,  but  not  the 
soul,  because  this  is  a  spiritual  substance,  which  has  nothing 
in  common  with  the  changes  of  nature,  which  advance  from  a 
commencement  to  an  end,  and  are  periodically  terminated. 
They  who  do  not  cfnisider  the  body  as  the  vesture  or  covering 
of  the  soul,  and  as  being  in  itself  dead,  and  only  adapted  to 
receive  living  forces  flowing  into  it  through  the  soul  from  God, 
cannot  avoid  concluding  from  fallacies,  that  the  soul  lives  by 
itself,  and  the  body  by  itself,  and  that  there  is,  between  their 
respective  lives,  a  pre-established  harmony  ;  and  likewise, 
that  the  life  of  the  soul  flows  into  the  life  of  the  body,  or  the 
life  of  the  body  into  the  life  of  the  soul,  indifferently,  whence 
they  conceive  influx  to  be  both  spiritual  and  natural;  when, 
nevertheless,  it  is  a  trutli  which  is  testified  by  every  object  in 
creation,  that  a  posterior  existence  does  not  act  from  itself,  but 
from  the  prior  existence  from  which  it  ])roceeded  ;  thus  that 
neither  does  this  act  from  itself,  but  from  some  existence  still 
prior;  and  thus  that  nothing  acts  at  all  but  by  communication 
from  the  First  Cause  Itself,  which  does  act  of  itself,  and  which 
is  God.  Besides  there  is  but  one  only  life,  and  this  is  not 
capable  of  being  created,  but  is  eminently  capable  of  flowing 
into  forms  organically  adapted  to  its  reception  :  all  the  objects 
in  the  created  universe,  even  to  the  most  minute,  are  such 
forms.  It  is  believed  by  many  that  the  soul  is  itself  a  spai-k 
of  life,  and  thus  that  man,  since  lie  lives  from  his  soul,  lives 
from  his  own  life,  thus  of  himself,  consequently,  not  by  an  in- 
flux of  life  from  God.  But  such  persons  cannot  avoid  twioting 
of  fallacies  a  sort  of  Gordian  knot  in  vrhich  they  entangle  all 
the  judgments  of  their  mind,  till  nothing  but  insanitv,  in  re- 

271 


12 


THE  INTEKCOUKSE  BETWEEN 


gard  to  spiritual  things,  is  the  result :  or  they  construct  a  laby- 
rinth, from  which  the  mind  can  never,  by  any  clue  which  rea- 
son supplies,  retrace  its  way,  and  extricate  itself:  they  also 
actually  let  tliemselves  down  into  caverns  under  ground,  where 
they  dwell  in  eternal  darkness.  For  from  such  a  belief  pro- 
ceed innumerable  fallacies,  each  of  which  is  liorrible  ;  as  that 
God  lias  transferred  and  transcribed  himself  into  men,  whence 
every  man  is  a  sort  of  deity  that  lives  of  himself;  and  thus 
that  he  does  good,  and  enjoys  wisdom  from  himself;  likewise, 
tliat  he  possesses  faith  and  charity  in  himself,  and  exercises 
them  from  himself,  and  not  from  God  ;  beside  other  monstrous 
sentiments,  such  as  prevail  with  those  in  hell,  who,  when  they 
were  in  the  world,  believed  nature  to  live,  or  to  produce  life 
by  its  own  activity:  when  these  look  towards  heaven  its  light 
appears  to  them  as  mere  dai-kness.  I  formerly  heard  a  voice 
saying  from  heaven,  that  if  a  spark  of  life  in  man  were  his 
own,  and  not  of  God  in  liim,  there  would  be  no  heaven  nor 
anything  belonging  to  it;  whence  also,  there  could  be  no  church 
on  earth,  and,  consequently,  no  lite  eternal.  For  further  par- 
ticulars relating  to  this  subject,  may  be  consulted  the  Memo- 
rable Kelation  in  the  work  on  Conjugial  Love,  n.  132 — 136.* 

X.  That  spiritual  existences  so  clothed  in  man^  are  what  en- 
able him  to  live  as  a  rational  and  moral  man,  thus  a  spiritually 
natural  man. 

12.  From  the  principle  established  above,  viz.,  that  the  soul 
clothes  itself  with  a  body  as  a  man  clothes  himself  with  a  gar- 
ment, this  follows  as  a  conclusion  :  for  the  soul  flows  into  the 
human  mind,  and  by  this  into  the  body,  and  cari-ies  with  it  the 
life,  which  it  continually  receives  from  the  Lord,  and  thus 
transfers  it  mediately  into  the  body,  where,  owing  to  tlie  close- 
ness of  its  union,  it  makes  the  body  appear  to  live  ;  whence, 
and  from  a  thousand  testimonies  of  experience,  it  is  evident, 
that  what  is  spiritual  united  to  what  is  material,  as  a  living 
force  with  a  dead  force,  causes  man  to  speak  rationally  and  to 
act  morally.  It  appears  as  if  the  tongue  and  lips  spoke  from  a 
certain  life  in  themselves,  and  as  if  the  arms  and  hands  acted 
in  a  like  manner;  but  it  is  the  thought,  which  in  itself  is  spi- 
ritual, which  speaks,  and  the  will,  which  likewise  is  spiritual, 
which  acts,  each  by  its  own  organs,  which  in  themselves  are 
material,  being  taken  from  the  natural  world.  That  this  is  the 
case,  appears  in  the  light  of  day,  provided  this  consideration  be 
attended  to.  Remove  thought  from  speech,  is  not  the  tongue 
dumb  in  a  moment  ?  so,  remove  will  from  action,  and  do  not 
the  hands  in  a  moment  become  still  ?    Spiritual  existences  in 

•  And  in  the  True  Christian  Eeligio.v,  n.  48. 

272 


THE  SOUL  AND  THE  BODY. 


12.  13 


this  state  of  union  with  natural,  and  the  consequent  appear- 
ance of  lite  in  material  objects,  niay  be  compared  to  generous 
■wine  when  absorbed  by  a  clean  sponge,  to  the  saccharine  juice 
in  a  grape,  to  the  savory  liquor  in  an  apple,  and  to  the  aro- 
matic odor  in  cinnamon  ;  the  fibres  containing  these  things  are 
portions  of  matter,  which  have  neither  taste  nor  smell  of  them- 
selves, but  derive  them  from  the  fluids  in  and  between  them  ; 
wherefore,  if  you  squeeze  out  those  juices,  they  become  dead 
filaments  ;  such  are  the  organs  proper  to  the  body,  if  life  be 
taken  awa3^  That  man  is  a  rational  being  by  virtue  of  the 
union  in  him  of  spiritual  existences  -with  natural,  is  evident 
from  the  analytical  nature  of  his  thoughts  ;  and  that  he  is  a 
moral  being  from  the  same  cause,  is  evident  from  the  propriety 
of  his  actions  and  the  graces  of  his  demeanor ;  these  he  pos- 
sesses by  virtue  of  his  faculty  of  being  able  to  receive  influx 
from  the  Lord  through  the  angelic  heaven,  Avhich  is  the  very 
abode  of  wisdom  and  love,  thus  of  rationality  and  morality. 
Hence  it  may  be  perceived,  that  a  spiritual  and  a  natural  con- 
stitution being  united  in  man,  is  wliat  enables  him  to  live  as  a 
spiritually  natural  man.  The  reason  that  he  lives  in  a  similar 
and  yet  dissimilar  manner  after  death,  is,  because  his  soul  is 
then  clothed  with  a  substantial  body,  as  in  the  world  it  was 
clothed  with  a  material  body.  It  is  l)elieved  by  many,  that 
the  perceptions  and  thoughts  of  the  mind,  being  spiritual,  flow 
in  naked,  and  not  by  means  of  organized  forms  ;  but  let  them 
dream  thus  who  have  not  seen  the  interiors  of  the  head,  where 
the  perceptions  and  thoughts  reside  in  their  first  prhiciples,  and 
who  are  ignorant  that  it  contains  the  brains,  interwoven  and 
composed  of  the  cineritious  and  medullary  substances,  to- 
gether with  glands,  cavities,  and  sejjta.  and  with  jneningcs 
viatres  surrounding  them  all  ;  and  who,  likewise,  do  not  know- 
that  a  man  thinks  and  wills  soundly  or  insanely  according  as 
all  these  organs  are  in  a  state  of  integrity  or  derangement,  con- 
sequently, that  he  is  rational  and  moral  according  to  the  or- 
ganic structure  of  his  mind.  For  the  rational  sight  of  man, 
■vhich  is  the  undei'standing  without  forms  organized  for  the 
reception  of  spiritual  light,  would  be  an  abstract  nothing,  just 
as  his  natural  sight  would  be  m  ithout  the  eyes  ;  and  so  in  re- 
gard to  the  other  mental  functions. 

XL  That  the  reception  of  that  influx  is  according  to  the 
state  of  love  and  wisdom  with  man. 

13.  That  man  is  not  life,  but  an  organ  recipient  of  life  from 
God,  and  that  love  in  union  with  wisdom  is  life;  also,  that 
God  is  Love  itself  and  Wisdom  itself,  and  thus  Life  itself,  has 
been  demonstrated  above  ;  hence  it  follows,  that  so  far  as  a 
man  loves  wisdom,  or  so  far  as  wisdom  embosomed  in  love  ia 
[18]         '  273 


13 


TIIE  INTERCOUKSE  BETWEEN 


within  him,  so  far  lio  is  an  image  of  God,  that  is,  a  receptacle 
of  life  from  God  ;  and,  on  the  contrary,  that  so  far  as  he  ie 
possessed  by  opposite  love  and  thence  by  insanity,  so  far  he 
does  not  receive  life  from  God,  but  from  hell,  which  life  is  call- 
ed death.  Love  and  wisdom  themselves  are  not  life,  but  are 
the  esse  of  life;  but  the  delights  of  love  and  the  amenities  of 
wisdom,  which  are  the  affections  of  them,  constitute  life,  for  by 
these  the  esse  of  life  comes  into  existence.  The  influx  of  life 
from  God  carries  with  it  those  deliglits  and  amenities,  like  the 
inflnx  of  light  and  heat  at  the  time  of  spring  into  the  human 
minds,  and  also  into  birds  and  beasts  of  every  kind,  yea,  into 
vegetables,  which  then  germinate  and  become  prolific  :  for  the 
delights  of  love  and  the  amenities  of  wisdom  expand  men's 
minds  and  adapt  them  to  the  reception  of  the  influx  of  life  from 
God,  as  joy  and  gladness  expand  the  face,  and  adapt  it  to  the 
influx  of  the  hilarities  of  the  soul.  The  man  who  is  affected 
with  the  love  of  wisdom,  is  like  the  garden  in  Eden,  in  which 
are  two  trees,  the  tree  of  life,  and  the  tree  of  the  knowledge  of 
good  and  evil ;  the  tree  of  life  is  the  reception  of  love  and  wis- 
dom from  God,  and  the  tree  of  the  knowledge  of  good  and  evil 
is  the  reception  of  them  from  self:  the  man  who  eats  of  the 
latter  tree  is  insane,  but  still  believes  himself  to  be  wise  like 
God;  bat  the  man  who  eats  of  the  former  tree  is  truly  wise, 
and  believes  no  one  to  be  wise  but  God  alone,  and  that  man  is 
wise  so  far  as  he  believes  this,  and  the  more  so  as  he  feels  that 
he  wills  it.  But  more  on  this  subject  may  be  seen  in  the  Me- 
morable Eelation  in  the  work  on  Conjugial  Love,  n.  132 — 
136.*  I  will  here  add  an  arcanum  confirming  these  facts  from 
heaven  :  All  the  angels  of  heaven  turn  the  fore  part  of  the 
head  towards  the  Lord  as  a  sun,  and  all  the  angels  of  hell  turn 
the  back  of  the  head  to  Him,  and  the  latter  receive  the  influx 
into  the  affections  of  their  will,  wliich  in  themselves  are  con- 
cupiscences, and  make  the  understanding  favor  them,  but  the 
former  receive  the  influx  into  the  affections  of  their  understand- 
ing, and  make  the  will  favor  them,  whence  these  are  in  the 
enjoyment  of  wisdom,  but  the  others  are  possessed  by  insanity. 
For  the  human  understanding  has  its  seat  in  the  cerebrum, 
which  is  mider  the  forehead,  and  the  will  in  the  cerebellum, 
which  is  in  the  back  of  the  head.  Who  does  not  know  that  a 
man  who  is  insane  through  cherishing  false  sentiments,  favors 
the  lusts  of  his  own  evil,  and  confirms  them  by  reasons  drawn 
from  the  understanding;  whereas  a  wise  man  sees  from  truths 
the  quality  of  the  lusts  of  his  own  will,  and  restrains  them? 
A  wise  man  does  this,  because  he  turns  his  face  to  God,  that 
is,  he  believes  in  God,  and  not  in  himself;  but  an  insane  man 
does  the  other,  because  he  averts  his  face  from  God,  that  is,  he 


274 


*  Or  Tkue  Christian  Keligion,  n.  48. 


THE   SOUL  AND  THE  BODY. 


13,  14 


believes  in  liimself,  and  not  in  God.  For  a  man  to  believe  in 
himself,  is  to  believe  that  lie  enjoys  love  and  wisdom  from  him- 
self, and  not  from  God  ;  and  this  is  signitied  bj  eating  of  the 
tree  of  the  knowledge  of  good  and  evil :  but  for  a  man  to  be- 
lieve in  God,  is  to  believe  that  he  enjoys  love  and  wisdom  from 
God,  and  not  from  himself;  and  this  is  signified  by  eating  of 
the  tree  of  life,  Rev.  ii.  7.  From  these  considerations  it  may 
be  perceived,  but  still  only  Avith  a  degree  of  clearness  answer- 
ing to  the  light  of  the  moon  by  night,  that  the  reception  of  tlie 
influx  of  life  from  God  is  according  to  the  state  of  love  and 
■wisdom  with  man.  This  influx  maj'  further  be  illustrated  by 
the  influx  of  light  and  heat  into  vegetables,  -which  blossom 
and  bear  fruit  according  to  the  structure  of  the  fibres  which 
form  them,  thus  according  to  their  reception  of  the  light  and 
heat;  it  may  also  be  illustrated  by  the  influx  of  the  rays  of 
light  into  precious  stones,  which  modify  them  into  colors  ac- 
cording to  the  situation  of  the  parts  composing  them,  thus  also 
according  to  their  reception  of  the  rays;  and  likewise  by  op- 
tical glasses  and  the  drops  of  rain,  which  exhibit  rainbows  ac- 
cording to  the  incidence,  the  refraction,  and  thus  the  reception 
of  the  light.  The  case  is  similar  with  liuman  minds  in  respect 
to  spiritual  light,  which  proceeds  from  the  Lord  as  a  sun,  and 
perpetually  flows  in,  but  is  variously  received. 

XII.  That  the  xinderstanding  in  man  is  capaljle  of  being 
elevated  into  the  light,  that  is,  into  the  wisdom,  in  which 
are  the  angels  of  heaven,  according  to  the  improvement  of  his 
rational  facultij  /  and  that  his  will  is  capable  of  being  elevated, 
in  like  manner,  into  the  heat  of  heaven,  that  is,  into  the  love 
of  heaven,  according  to  the  deeds  of  his  life  ;  hut  that  the  love 
of  tJie  will  is  not  elevated^  except  so  far  as  man  loills  and  does 
those  things  which  the  wisdom  of  the  iinder standing  teaches. 

ll.  By  the  human  mind  are  to  be  understood  its  two  facul- 
ties, which  are  called  the  understanding  and  the  will.  The  un- 
derstanding is  the  receplacle  of  the  light  of  heaven,  which  in 
its  essence  is  wisdom  ;  and  the  will  is  the  receptacle  of  the  heat 
of  heaven,  Avhich  in  its  essence  is  love,  as  was  shown  above. 
These  two  principles,  wisdom  and  love,  proceed  from  the  Lord 
as  a  sun,  and  flow  into  heaven  universallj'  and  individually, 
whence  the  angels  have  wisdom  and  love  ;  and  they  also  flow 
into  this  world  universally  and  individually,  whence  men  have 
wisdom  and  love.  But  the  two  principles  proceed  in  union 
from  the  Lord,  and  likewise  flow  in  union  into  the  souls  of  an- 
gels and  men  ;  but  they  are  not  received  in  union  in  their 
minds;  light,  which  forms  the  nndei-standing,  being  flrst  re- 
ceived there,  and  love,  which  forms  the  will,  being  received 
graduallv.    Tiiis  also  is  of  Providence  :  for  everv  man  is  to  be 

275 


14 


THE  INTERCOURSE  BETWEEN 


created  anew,  that  is,  reformed,  and  this  is  effected  by  means 
of  the  understanding ;  for  he  must  imbibe  from  infancy  the 
knowledges  of  trutli  and  good,  wliich  arc  to  teacli  liim  to  live 
Avell,  that  is,  to  will  and  act  rightly  :  thus  the  will  is  formed 
by  means  of  the  understanding.  For  the  sake  of  this  end,  there 
is  given  to  man  the  faculty  of  elevating  bis  understanding  al 
anost  into  the  light  which  is  enjoyed  by  the  aiigels  of  heaven, 
that  he  may  see  wluit  he  ougbt  to  will  and  thence  to  do,  in 
order  that  lie  may  be  pi'osperous  in  the  world  for  a  time,  and 
blessed  after  death  to  eternity.  He  becomes  ]-)rosperou8  and 
blessed,  if  he  procures  to  himself  wisdom,  and  keeps  his  will 
under  its  obedience  ;  but  unprosperons  and  unhappy  if  he  puts 
his  understanding  under  obedience  to  his  will  :  the  reason  is, 
because  the  will  hereditarily  tends  to  evils,  even  to  those  which 
are  enormous  ;  wherefore,  uidess  it  were  restrained  by  means 
of  the  understanding,  man  Avould  rush  into  acts  of  wickedness, 
yea,  from  his  inhertMit  savage  nature,  he  would  destroy  and 
slaughter,  for  the  sake  of  himself,  all  who  did  not  favor  and 
indulge  him.  Besides,  unless  the  understanding  could  be 
separately  i)errected,  and  the  will  by  means  of  it,  man  would 
not  be  a  uuui  but  a  beast.  For  without  that  separation,  and 
witluuit  the  ascent  of  the  understanding  above  the  will,  he 
would  not  be  able  to  think,  and  from  thought  to  speak,  but 
only  to  express  his  attection  by  sounds  ;  neither  would  he  be 
able  to  act  from  reason,  but  only  from  instinct ;  still  less  would 
he  be  able  to  know  the  things  which  are  of  God,  and  God  by 
means  of  them,  and  thus  to  be  conjoined  to  Him,  and  to  live 
to  eternity.  For  man  thinks  and  wills  as  from  himself,  and 
this,  as  from,  himself ,  is  what  gives  him  the  faculty  of  recipro- 
cal conjunction  :  for  there  can  be  no  conjunction  without  re- 
ciprocality,  just  as  there  can  be  no  conjunction  of  an  active 
with  a  passive  force  Avithout  re-action.  God  alone  acts,  and 
man  suffers  himself  to  be  acted  on,  and  re-acts  in  all  appear- 
ance as  from  himself,  though  interiorly  it  is  froih  God.  From 
these  considerations,  rightly  apprehended,  may  be  seen  what 
is  the  nature  of  the  will  of  man  if  it  is  elevated  by  means  of 
the  understanding,  and  what  is  its  nature  if  it  is  not  elevated, 
consequently  what  is  the  nature  of  the  man.  But  the  latter  sub- 
ject, viz.,  what  is  the  nature  of  man  if  the  love  of  his  will  is 
not  elevated  by  means  of  the  understanding,  shall  be  illustrated 
by  comparisons.  He  is  like  an  eagle  flying  on  high,  which,  as 
soon  as  it  sees  the  food  below  which  is  the  object  of  its_  lust, 
as  chickens,  young  swans,  or  even  young  lambs,  casts  itself 
down  in  a  moment  and  devours  them.  He  is  also  like  an  adul- 
terer, who  conceals  a  harlot  in  a  cellar  below,  and  who  by 
turns  goes  uj)  to  the  highest  apartments  of  the  house,  and  dis 
courses  wisely  with  those  who  dwell  there  concerning  cbastity 
and  alternately  withdraws  from  the  compan  ythere,  and  in 
276 


THE  SOrL  AND  THE  BODY. 


15 


dniges  himself  below  with  his  harlot.  He  is  also  like  a  thief 
on  a  tower,  who  there  pretends  to  act  the  part  of  a  watchiiiaii, 
but  who,  as  soon  as  he  sees  any  object  of  plunder  below,  hastens 
down  and  seizes  it.  He  may  also  be  compared  to  gnats,  which 
flv  in  a  column  over  the  head  of  a  horse  wliile  he  is  running, 
but  which  fall  down  when  the  horse  stops,  and  immerse  them- 
selves in  the  marsh.  Such  is  the  man  whose  will  or  love  is 
not  elevated  bj  means  of  the  understanding ;  for  he  then  re- 
mains stationary  below,  immersed  in  the  uncleanness  of  nature 
and  the  lusts  of  the  senses.  The  case  is  altogether  otherwise 
with  those  who  subdue  the  allurements  of  the  lusts  of  the  will 
by  the  wisdom  belonging  to  the  understanding.  With  these, 
the  understanding  afterwards  enters  into  a  marriage  covenant 
with  the  will ;  thus  wisdom  with  love,  and  they  dwell  together 
in  the  upper  apartment  with  the  utmost  delight. 

Xin.  Tliat  it  is  altogether  otherwise  with  Beasts. 

15.  They  who  judge  of  things  only  as  they  apjjear  before 
the  senses  of  the  body,  conclude  that  beasts  have  will  and  un- 
derstanding as  well  as  men,  and  hence  that  the  only  distinction 
consists  in  man's  being  able  to  speak,  and  thus  to  describe  the 
things  which  he  thinks  and  desires,  while  beasts  can  only  ex- 
press them  by  sounds.  Beasts,  however,  have  not  will  and 
understanding,  but  only  a  resemblance  of  each,  which  the 
learned  call  an  analogous  endowment.  A  man  is  a  man,  be- 
cause his  understanding  is  capable  of  being  elevated  above  the 
desires  of  his  will,  and  it  thus  can  know  and  see  them,  and  also 
govern  them;  but  a  beast  is  a  beast,  because  its  desires  drive 
it  to  do  whatever  it  does.  A  man,  then,  is  a  man,  in  conse- 
quence of  this,  that  his  will  is  under  obedience  to  his  under- 
standing ;  but  a  beast  is  a  beast  in  consequence  of  this,  that 
its  understanding  is  under  obedience  to  its  will.  From  these 
considerations  this  conclusion  follows,  viz..  That  the  under- 
standing of  man,  forasmuch  as  it  receives  the  light  influent 
from  heaven,  and  apprehends  and  perceives  this  as  its  own, 
and  thinks  from  it  analytically,  with  all  variety,  altogether  as 
from  itself,  is  alive,  and  is  thence  truly  understanding ;  and 
that  the  will  of  man,  forasmuch  as  it  receives  the  influent  love 
of  heaven,  and  acts  from  it  as  from  itself,  is  alive,  and  is  thence 
truly  will ;  but  that  the  contrary  is  the  case  with  beasts. 
Wherefore  they  who  think  under  the  influence  of  the  lusts  of 
the  will,  are  compared  to  beasts,  and  in  the  spiritual  world 
they  likewise  at  a  distance  appear  as  beasts ;  they  also  act 
like  beasts,  with  this  only  difierence,  that  they  are  able  to  act 
otherwise  if  they  will :  but  they  whc  restrain  the  lusts  of  their 
will  by  means  of  the  understanding,  ajipear  in  the  spiritual 
world  as  n)en,  and  are  angels  of  heaven.    In  a  word,  the  will 


15 


THE  INTEKCOUKSE  BETWEEN 


and  the  understanding  in  beasts  always  cohere,  and  forasmuch 
as  the  will  is  blind,  being  the  receptacle  of  heat  and  not  of 
light,  it  makes  the  understanding  blind  also :  hence  a  beast 
does  not  know  and  understand  its  own  actions,  and  yet  it  acts, 
for  it  acts  by  an  influx  from  the  spiritual  woi-ld ;  and  such  ac- 
tion is  instinct.  It  is  imagined  that  a  beast  thinks  from  under- 
standing what  to  act;  but  this  is  by  no  means  the  case  :  it  is 
compelled  to  act  solely  by  the  natural  love  which  is  in  it  from 
creation,  with  the  assistance  of  the  senses  of  its  body.  The 
reason  that  man  thinks  and  speaks  is  solely  because  his  under- 
standing is  cai)al)le  of  being  separated  from  his  will,  and  of 
being  elevated  even  into  the  light  of  heaven  ;  for  the  under- 
standing thinks,  and  thought  speaks.  The  reason  why  beasts 
act  according  to  the  laws  of  order  inscribed  on  their  nature, 
and  some  beasts  in  a  moral  and  rational  manner,  differently 
from  numy  men,  is,  because  their  understanding  is  in  blind 
obedience  to  the  desires  of  their  will,  and  thence  they  are  not 
able  to  pervert  those  desires  by  depraved  reasonings,  as  men 
do.  It  is  to  be  observed,  that  when  the  terms  "  will  "  and 
"  understanding  "  are  here  used  in  reference  to  beasts,  a  cer- 
tain resemblance  of,  and  an  endowment  analogous  to,  those 
faculties,  are  what  are  meant:  analogous  endowments  are 
called  by  the  names  of  the  faculties  themselves,  on  account  of 
the  appearance.  The  life  of  a  beast  may  be  compared  with  a 
sleep-walker,  who  walks  and  acts  by  virtue  of  the  will  while 
the  understanding  sleeps  ;  and  also  with  a  blind  man,  who 
walks  through  the  streets  with  a  dog  leading  him  ;  and  also 
with  an  idiot,  who,  from  custom,  and  the  habit  thence  acquired, 
does  his  work  in  a  regular  manner.  It  may  likewise  be  com- 
pared with  a  person  void  of  memoiy,  and  thence  deprived  of 
understanding,  who  still  knows  or  learns  how  to  clothe  himself, 
to  eat  the  food  which  he  prefers,  to  love  the  sex,  to  walk  the 
streets  from  house  to  house,  and  to  do  such  things  as  soothe 
the  senses  and  indulge  the  flesh,  by  the  allurements  and  plea- 
sures of  which  he  is  drawn  along,  though  he  does  not  think, 
and  tlience  cannot  speak.  From  these  considerations  it  is 
evident,  how  much  they  are  mistaken  who  believe  beasts  to 
be  endowe<l  witli  rationality,  and  only  to  be  distinguished  from 
men  by  tlieir  cxfcriud  figure  and  by  their  not  being  able  to 
express  \>\  s[irech  the  rational  things  which  inwardly  occupy 
their  thoughls;  from  which  fallacies  many  even  conclude,  that 
if  man  lives  after  death,  beasts  will  do  so  too;  and,  on  the  con- 
trary, that  if  beasts  do  not  live  after  death,  neither  will  man  ; 


w"ill  and  understanding,  and  also  in  regard  to  degrees;  by  the 
aid  of  which,  as  steps  for  its  ascent,  the  mind  of  man  mounts 
up  to  heaven. 


from  ignorance  in  regard  to  the 


278 


TIIE  SOCL  AND  THE  BODY. 


16 


XIY.  That  there  are  three  degrees  in  the  spiritual  world,  and 
three  degrees  in  the  natural  world,  hitherto  miknown,  accord- 
ing to  which  all  influx  takes  place. 

16.  It  is  discovered  by  tlie  investigation  of  causes  from  tlieir 
effects,  that  degrees  are  of  two  Ivinds,  one  accoi  diug  to  which 
tilings  prior  and  posterior  are  constituted,  and  another  accord- 
ing to  whicli  things  greater  and  less  are  constituted.  The  de- 
grees which  distinguish  things  prior  and  posterior,  are  to  be 

called    DEGKEES  OF    ALTITUDE,  Or  DISCKETE  DEGKEES  ;    but  the 

degrees  by  which  things  greater  and  less  are  distinguished 
from  each  other,  are  to  be  called  degrees  of  LArnuDE,  and 
also  coxTiNcous  degrees.  Degrees  of  altitude,  or  discrete  de- 
grees, are  like  the  generations  and  compositions  of  one  thing 
from  another ;  as,  for  example,  they  are  like  the  generation 
and  composition  of  any  nerve  from  its  tibres,  and  of  any  tibre 
from  its  librils ;  or  of  any  piece  of  wood,  stone,  or  metal  from 
its  parts,  and  of  any  part  from  its  particles  :  but  degrees  of 
latitude,  or  continuous  degrees,  are  like  the  increments  and 
decrements  of  tlie  same  degree  of  altitude  Avith  res^tect  to 
breadth,  length,  height,  and  depth ;  as  of  greater  and  less 
bodies  of  water,  or  air,  or  ether;  and  as  of  large  and  small 
masses  of  wood,  stone,  or  metal.  All  things,  even  to  the  most 
particular,  in  both  worlds,  both  the  spiritual  woi'ld  and  the 
natural  world,  are,  from  creation,  in  degrees  of  both  these 
kinds  :  the  whole  animal  kingdom  in  this  world  is  in  those 
degrees  both  in  general  and  in  particular ;  so  are  the  whole 
vegetable  kingdom,  and  the  whole  mineral  kingdom  likewise ; 
and  so  is  the  expanse  of  atmospheres  from  the  sun  even  to  the 
earth.  There  are  therefore  three  atmospheres  discretely  dis- 
tinct according  to  the  degrees  of  altitude,  both  in  the  spiritual 
world  and  in  the  natural  M'orld,  because  each  world  has  its 
sun  :  but  the  atmospheres  of  the  spiritual  world,  by  virtue  of 
their  origin,  are  substantial,  and  the  atmospheres  of  the  natu- 
ral world,  by  virtue  of  their  origin,  are  material  ;  and  since 
the  atmospheres  descend  from  their  origins  according  to  those 
degrees,  and  are  the  continents  of  light  and  heat,  like  vehicles 
to  convey  these  principles  to  their  destination,  it  follows  that 
there  are  three  degrees  of  light  and  heat :  and  since  light  in 
the  spiritual  world  is  in  its  essence  wisdom,  and  heat  there  is 
in  its  essence  love,  as  was  demonstrated  above  in  its  proper 
article,  it  follows  also,  that  there  are  three  degrees  of  wisdom 
and  three  degrees  of  love,  consequently  three  degrees  of  life; 
for  they  are  graduated  by  the  atmospheres  through  which  they 
]1HSS.  Hence  it  is  that  there  are  three  angelic  heavens;  a 
supreme,  M'hich  is  also  called  the  third  heav'eu,  iidiabited  by 
angels  of  the  supreme  degree ;  a  middle,  which  is  also  called 
the  second  heaven,  inhabited  by  angels  of  the  middle  degree* 

2Ty 


16 


THE  INTEKCOUKSE  BETWEEN 


and  an  nltiinate,  -wliicli  is  also  called  tlie  first  lieaven,  inliab- 
ited  by  angels  of  the  lowest  degree.  Those  heavens  are  also 
diistinguislied  according  to  the  degrees  of  wisdom  and  love: 
the  angels  of  the  ultimate  heaven  are  in  the  love  of  knowing 
truths  and  goods ;  the  angels  of  the  middle  heaven  are  in  the 
love  of  understanding  them,  and  the  angels  of  the  supreme 
heaven  are  in  the  love  of  being  wise,  that  is,  of  living  accord- 
ing to  those  truths  and  goods  which  they  know  and  under- 
stand. As  the  angelic  heavens  are  distinguished  into  three 
degrees,  so  also  is  the  human  mind,  because  the  human  mind 
is  an  image  of  heaven,  that  is,  it  is  a  heaven  in  jniniature. 
Hence  it  is  that  man  is  capable  of  becoming  an  angel  of  one 
of  those  three  heavens  :  and  he  becomes  sucii  according  to  liis 
recc}>ti(iii  of  wisdom  and  love  from  the  Lord  ;  an  angel  of  the 
ultimate  heaven  if  he  only  receives  the  love  of  knowing  truths 
and  goods;  an  angel  of  the  middle  heaven  if  he  receives  the 
lovL'  of  understanding  them;  and  an  angel  of  the  snpreme 
heaven  if  he  receives  the  love  of  being  wise,  that  is,  of  living 
according  to  them.  That  the  human  mind  is  distinguished 
into  three  regions,  according  to  the  three  heavens,  may  be 
seen  in  the  memorable  relation  inserted  in  the  work  on  Con- 
JUGiAL  Love,  n.  270.  Ilence  it  is  evident,  that  all  spiritual 
influx  to  man  and  into  man  descends  from  the  Lord  by  these 
three  degrees,  and  that  it  is  received  by  man  according  to  the 
degree  of  wisdom  and  love  in  which  he  is.  A  knowledge  of 
these  degrees  is  of  the  greatest  utility  at  this  day.  For  many, 
in  consequence  of  not  kno-<\'ing  them,  tarry  in  the  lowest  de- 
gree, in  which  are  the  senses  of  their  body,  and  on  account  of 
their  ignorance,  which  is  intellectual  darkness,  are  incapable 
of  heing  elevated  into  spiritual  light,  which  is  above  them: 
lic-iiee  naturalism  takes  possession  of  them,  as  it  were  sponta- 
uiously,  as  so(,ii  as  they  enter  on  any  investigation  and  scru- 
tin.y  concerning  the  human  soid  and  mind,  and  its  rationality, 
and  more  so  if  they  extend  their  in(piiries  to  heaven  and  the 
life  after  death  :  whence  they  become  like  persons  standing  in 
the  nnuket  jihices  with  telescopes  in  their  hands,  looking  at 
the  skv  and  uttering  vain  predictions;  and  also  like  persons 
who  cluitter  and  reason  about  every  object  they  see,  and  every 
thing  they  hear,  without  any  rational  ideas,  residting  from  an 
understanding  of  the  subject,  being  contained  in  their  remarks  : 
tlicse  are  like  butchers,  who  believe  themselves  to  be  skilful 
anatomists,  because  they  have  examined  the  viscera  of  oxen 
and  sheep  outwardly,  but  not  inwardly.  But  it  is  a  truth  that 
to  think  from  the  influx  of  natural  light  not  cleared  by  the  in- 
flux of  sjuritual  light,  is  merely  to  dream,  and  to  speak  from 
such  thought  is  to  nudvc  vain  assertions,  like  fortune-tellers. 
But  fui  ther  ])articulars  concerning  degrees  may  be  seen  in  the 
work  on  tlie  DlV]^'l^  Love  andthe  Divine  Wisdom,  n.  173 — 281. 
2S0 


THE  SOUL  AND  THE  BODY. 


17 


XY.  That  ends  are  in  the  first  degree,  causes  in  the  second, 
and  effects  in  the  third. 

17.  Who  does  not  see  that  the  end  is  not  the  cause,  but  that 
it  produces  the  cause  ?  and  that  the  cause  is  not  the  effect,  but 
that  it  produces  the  effect?  consequently,  that  thej  are  three 
distinct  things  which  follow  each  other  in  order?  The  end 
with  man  is  the  love  of  his  will  ;  for  what  a  man  loves,  this  he 
proposes  to  himself  ami  intends  :  the  cause  with  him  is  the  rea- 
son of  his  understanding;  for  the  end,  by  means  of  tlie  reason, 
seeks  for  middle  or  instrumental  causes  :  and  the  effect  is  the 
operation  of  the  body,  from,  and  according  to,  tlie  end  and 
cause.  Tims  there  are  three  things  in  man,  which  follow  eacli 
other  in  order,  just  as  is  done  by  the  degrees  of  altitiulf.  AVlien 
these  three  things  are  exhibited  to  observation,  the  end  is 
within  the  cause,  and  by  the  cause  is  in  the  effect :  thus,  in  the 
effect,  these  three  things  co-exist.  On  this  account  it  is  said 
in  the  AVord,  that  every  one  shall  be  judged  according  to  his 
works :  for  the  end,  or  the  love  of  his  will,  and  the  cause,  of 
the  reason  of  his  understanding,  are  contained  together  in  the  ef 
fects,  which  are  the  works  of  his  body :  thus  in  them  is  contained 
the  quality  of  the  whole  man.  They  who  are  unacquainted 
with  these  truths,  and  do  not  thus  distinguish  the  objects  oi 
rational  contemplation,  cannot  avoid  terminating  the  ideas  of 
their  thought  either  in  the  atoms  of  Epicurus,  the  monads  of 
Leibnitz,  or  the  simple  substances  of  Wolff :  they  thus  shut  up 
their  understandings  as  with  a  bolt,  so  that  they  cannot  even  ex- 
ercise their  reason  upon  the  subject  of  spiritual  influx,  because 
they  cannot  think  of  any  progression  beyond  those  atoms, 
monads,  or  simple  substances  ;  for  the  author  of  the  doctrine 
of  simple  substances  says,  that  if  they  are  divided  they  are 
annihilated.  Thus  the  understanding  remains  stationary  in  its 
first  light,  which  merely  proceeds  from  tlie  senses  of  the  body, 
and  does  not  advance  a  step  further.  Hence  it  is  not  known 
but  that  spiritual  substance  is  merely  a  subtile  luitural  sub- 
stance ;  that  beasts  have  rationality  as  well  as  men  ;  and  that 
the  soul  is  a  puff  of  wind,  like  that  which  is  emitted  from  the 
breast  when  a  person  dies  :  beside  other  notions  which  do  not 
partake  of  light  but  of  darkness.  As  all  things  in  the  spiritual 
world,  and  all  things  in  the  natural  world,  i)i'oceed  according 
to  these  degrees,  as  was  shown  in  the  preceding  article,  it  is 
evident  that  intelligence  proper!}'  consists  in  knowing  and  dis- 
tinguishing them,  and  seeing  them  in  their  order.  By  these 
degrees,  also,  every  man  is  known  as  to  his  quality,  when  his 
love  is  known  ;  for,  as  observed  above,  the  end,  which  is  of  the 
will,  the  causes,  which  are  of  the  undei'standing,  and  the  ct- 
tec*6,  which  are  of  the  body,  follow  from  his  love,  as  a  treo 
fium  its  seed,  and  as  fruit  from  a  tree.  There  are  loves  of  three 

261 


17,  18 


THE  INTEKCOUKS]i  BETWEEN 


kinds  ;  tlie  love  of  heaven,  tlie  love  of  tlie  world,  and  the  love 
of  self:  the  love  of  heaven  is  spiritual,  the  love  of  the  world  is 
material,  and  the  love  of  self  is  corporeal.  When  the  love  is 
spiritual,  all  things  which  follow  from  it,  as  forms  from  their 
essence,  are  spiritual  likewise  :  so,  also,  when  the  principal 
love  is  the  love  of  the  world  or  of  wealth,  and  thus  is  material, 
all  things  which  follow  from  it,  as  principiates  from  their  first 
principle,  are  material  likewise  ;  and  so,  again,  wlien  the  prin- 
cipal love  is  the  love  of  self,  or  of  eminence  above  all  others, 
and  thus  is  corporeal,  all  things  which  follow  from  it  are  cor- 
poreal likewise ;  because  the  man  who  cherishes  this  love 
regards  himself  alone,  and  thus  immerses  the  thoughts  of  his 
mind  in  his  body.  Wherefore,  as  just  remarked,  he  who 
knows  the  reigning  love  of  an j  one,  and  is  at  the  same  time 
acquainted  with  the  progression  of  ends  to  causes  and  of 
causes  to  efiects,  which  three  things  follow  each  other  in 
order,  according  to  the  degrees  of  altitude,  knows  the  quality 
of  the  whole  man.  Thus  the  angels  of  heaven  know  the  qual- 
ity of  every  one  with  whom  they  speak  ;  they  perceive  his  love 
from  the  sound  of  his  voice,  they  see  an  image  of  it  in  his 
face,  and  the  figure  of  it  in  the  gestures  of  his  body. 

XYI.  That  hence  is  evident  what  is  the  nature  of  spiritual 
influx  from  its  origin  to  its  effects. 

18.  Spiritual  influx  has  hitherto  been  deduced,  by  those 
Avho  have  treated  of  it,  from  the  soul  into  the  body,  but  not 
from  God  into  the  soul  and  thus  into  the  body.  The  reason  of 
their  proceeding  thus  has  been,  because  no  one  had  any  know- 
ledge respecting  the  spiritual  world,  and  respecting  the  sun 
there,  from  wlience  all  spiritual  things  issue  as  from  their  foun- 
tain ;  and  thus  no  one  had  any  knowledge  respecting  the  influx 
of  spiritual  things  into  natural  things.  ISTow  since  it  has  been 
granted  me  to  be  in  the  spiritual  world  and  in  the  natural  world 
at  the  same  time,  I  am  obliged  by  my  conscience  to  commu- 
nicate these  facts.  For  of  what  use  is  the  possession  of  know- 
ledge without  its  communication  ?  Without  the  latter,  what 
is  the  former,  but  like  collecting  and  storing  up  riches  in  a 
casket,  and  only  looking  at  them  occasionally  and  counting 
them  over,  without  any  intention  of  applying  them  to  use  ?  In 
fact,  it  is  spiritual  avarice.  But  in  order  that  it  may  be  fully 
known  what  spiritual  influx  is,  and  what  is  its  nature,  it  is 
necessary  to  know  what  that  which  is  spiRrrtjAL  is  in  its 
essence,  and  what  that  which  is  natural  ;  as  also  \^har  the  dv- 
jiAN  SOUL  is  :  lest,  therefore,  this  short  lucubration  should  bo 
defective  through  ignorance  of  these  sul)jccts,  it  will  be  useful 
to  consult  some  memorable  relations  inserted  in  the  M'oi'k  on 
CoNJUGTAL  Love  ;  viz.  that  respecting  the  sriRrruAL  principle, 
282 


TUE  SOUL  AND  THE  CODY. 


19 


n.  326 — 329  ;  that  respecting  tlie  human  soul,  ii  315 ;  and 
that  respecting  the  influx  ok  spiritual  things  into  natural, 
n.  3S0  ;  which  latter  subject  is  more  fully  treated  of,  n,  415 — 
422* 

19.  I  will  here  subjoin  this  Memorable  Relation.  After 
these  pages  were  written,  I  prayed  to  the  Lord  that  I  might  be 
permitted  to  converse  with  some  disciples  of  Aristotle,  and  at 
the  same  time  with  some  disciples  of  Des  Cartes,  and  with 
some  disciples  of  Leebnitz,  in  order  that  I  nu'ght  learn  the 
opinions  of  their  minds  concerning  the  intercourse  between  the 
soul  and  the  body.  After  iny  prayer  was  ended,  there  were 
present  nine  men,  three  Aristotelians,  three  Cartesians,  and 
three  Leibiiitzians  ;  and  they  arranged  themselves  round  me, 
the  admirers  of  Aristotle  being  on  tlie  left  side,  the  followers 
of  Des  Cartes  on  the  right  side,  and  the  favorers  of  Leibnitz 
behind.  At  a  considerable  distance,  and  also  at  a  distance 
from  each  other,  were  seen  three  persons  crowned  with  laurel, 
whom  I  knew,  by  an  influent  perception,  tube  tliusetliree  great 
leaders  or  masters  themselves.  Beliind  Leibnitz  stood  a  person 
holding  the  skirt  of  his  garment,  who,  1  was  tuld,  was  Wolff. 
Those  nine  men,  when  they  beheld  one  another,  at  first  saluted 
each  other,  and  conversed  together  in  a  mild  tone  of  voice. 
But  presently  there  arose  from  below  a  spirit  with  a  torch  in  his 
right  hand,  which  he  shook  before  their  faces,  whereupon  they 
became  enemies,  three  against  three,  and  looked  at  each  other 
with  a  tierce  countenance:  for  they  were  seized  with  the  lust 
of  altercation  and  dispute.  Then  the  Aristotelians,  who  were 
also  schoolmen,  began  to  speak,  saying,  "Who  does  not  see 
that  objects  tiow  tlirough  tlie  senses  into  the  soul,  as  a  man 
enters  through  the  doors  irito  a  chamber,  and  that  the  soul 
thinks  according  to  such  influx  ?  AVhen  a  lover  sees  a  beau- 
tiful virgin,  or  his  bride,  does  not  his  eye  sparkle,  and  transmit 
the  love  of  her  into  the  soul?  Wlien  a  miser  sees  bags  of 
money,  do  not  all  his  senses  burn  toward  tliem,  and  thence  in- 
duce this  ardor  into  the  soul,  and  excite  the  desire  of  possessing 
them  ?  VV^hen  a  proud  man  hears  himself  praised  by  another, 
does  he  not  jirick  up  his  ears,  and  do  not  these  transmit  those 
]>raises  to  tlie  soul  ?  Are  not  the  senses  of  the  body  like  outer 
courts,  tliroiigh  which  alone  entrance  is  obtained  to  the  soul  ? 
From  these  considerations  and  innumerable  others  of  a  similar 
kind,  who  cati  conclude  otherwise  than  that  influx  proceeds 
from  nature,  or  is  physical?"  While  they  were  speaking  thus, 
the  followers  of  Des  Cartes  held  their  fingers  on  their  foreheads ; 
and  now  withdrawing  them  they  replied,  saying,  "Alas,  ye 
epeak  from  appearances ;  do  ye  not  know  that  the  eye  does  not 

*  The  same  articles  are  repeated  in  the  Tkce  Christian  Religion,  and  will  be 
found  Qt  n.  280,  6y7,  35,  77,  and  12. 

283 


19 


THE  INTERCOUKSE  BETWEEN 


love  a  viro-in  or  bride  from  itself,  but  from  the  soul  ?  and  like- 
wise tliut  the  senses  of  the  body  do  not  covet  the  bags  of  money 
from  themselves,  but  from  tlie  soul  ;  and  also  that  the  ears  do 
not  devdui-  the  praises  of  flat tei'crs  in  any  othermanner  ?  Is  it 
jiot  ])ei-ee]>tion  that  causes  sensation  ?  and  perception  is  a  faculty 
of  the  soul,  and  not  of  the  organs  of  the  body.  Say,  if  you 
can,  -what  causes  the  tongue  and  lips  to  speak,  but  the  thought? 
and  what  causes  the  hands  to  work,  but  the  will  ?  and  thought 
and  will  are  faculties  of  the  soul,  and  not  of  tie  body.  Thus 
what  causes  the  eye  to  see,  aiid  the  ear  to  hear,  and  the  other 
organs  to  feel,  but  the  soul  ?  From  these  considerations,  and  in- 
numerable others  of  a  similar  kind,  every  one,  whose  wisdom  is 
elevated  above  the  sensual  appreliensions  of  the  body,  must  con- 
elude,  that  influx  does  iiot  flow  from  the  body  into  the  soul,  but 
from  the  soul  into  the  body  ;  which  influx  we  call  occasional 
influx,  and  also  spiritual  influx."  When  these  had  finished, 
the  three  men  who  stood  behind  the  former  triads,  and  who 
were  the  favorers  of  Leiljnitz,  began  to  speak,  saying,  "We 
have  heard  the  aiguments  on  both  sides,  and  luive  compared 
ihem;  and  we  have  perceived  that  in  inany  particulars  the 
latter  are  stronger  than  the  former,  and  that  in  many  others  the 
former  are  stronger  than  the  latter ;  wherefore,  if  you  please, 
We  will  compromise  the  dispute."  On  being  asked  how,  they 
replied,  "There  is  not  any  influx  from  the  soul  into  the  hody, 
nor  from  the  body  into  the  soul,  but  there  is  a  unanimous  and 
instantaneous  operation  of  both  together,  to  which  a  celebrated 
author  has  assigned  an  elegant  name,  when  he  calls  it  Pre-es- 
tablished Harmony."  After  this  the  spirit  with  a  torch  a])peared 
again,  but  the  torch  was  now  iu  his  left  hand,  and  he  shook  it 
behind  the  back  of  their  heads,  whence  the  ideas  of  them  all 
became  confused,  and  they  all  cried  out  at  once,  "  ISTeither  our 
soul  nor  body  knows  what  part  to  take;  wherefore  let  us  settle 
this  dispute  l>y  lot,  and  we  will  abide  by  the  lot  which  comes 
out  first."  So  they  took  out  three  bits  of  paper,  and  wrote  on 
one  of  them,  physical  influx,  on  another,  si'ikitual  influx, 
and  on  the  thii-d,  piiK-KSTABLisnKD  hakmony  ;  and  they  put  them 
all  into  the  crown  of  a  hat.  Then  they  chose  one  of  their  num- 
ber to  draw  ;  who,  on  |)utting  iu  his  haiul,  took  out  that  on 
which  was  written,  spikitual  influx.  Having  seen  and  read 
it,  they  all  saitl,  yet  some  with  a  clear  and  flowing,  some  with 
a  faint  and  indrawn  voice,  Let  us  alfide  by  this,  because  it 
came  out  first."  But  then  an  angel  suddenly  stood  by,  and 
said,  "  Do  not  imagine  that  the  paper  in  favor  of  s|)iritual  in- 
flux came  out  first  by  chance,  for  it  was  of  providence  :  for  you 
do  not  see  the  truta  of  that  doctrine,  on  account  of  the  confu- 
sion of  your  ideas,  but  the  truth  presented  itself  to  the  hand  of 
him  that  drew  the  lots,  that  you  might  yield  it  your  assent." 
28i 


THE  SOUL  AND  THE  BODY. 


2C 


20.  I  was  formerly  askcil,  "  ITow  I,  wlio  was  previously  a 
philosopher,  became  a  theologian  ;"  I  answered,  "In  the  same 
manner  that  tisliermen  became  the  disciples  and  apostles  of 
the  Lord  :"  and  I  added  that  1  also  from  early  youth  had  been 
a  spiritual  iislierman.  On  this,  my  inquirer  asked,  "  What  is  a 
spiritual  Jtisherman  ?''  To  which  I  replied,  "  A  lisherman,  in 
the  spiritual  sense  of  the  Word,  signifies  a  man  wlio  investi- 
gates and  teaches  natural  truths,  and  afterwards  spiritual  truths 
in  a  rational  manner."  On  his  inquiring,  ''llnw  this  is  de- 
monstrated V  I  said,  "  From  these  passages  of  the  Word  :  '  And 
the  waters  shall  fail  from  the  sea,  and  the  livers  shall  be  was- 
ted and  dried  u|) :  thorctnrc  t]\Q  J7.s/i,  /:s  shall  mourn,  and  all 
that  cast  a  hook  into  the  sea  shall  lameuc,'  Is.  xix.  5,  S.  In 
another  ])]ace  it  is  said  respecting  tlic  sea,  whose  waters  were 
healed,  '  the  Jis/ters  shall  stand  from  Engedi  even  unto  Ene- 
glaim.  they  shall  be  a  ]>lace  to  spread  forth  nets;  tlieir  Ji.sh 
shall  be  according  to  tlieir  kinds,  as  the  jftVA  of  the  great  sea, 
exceedingly  many,' Ezek.  xlvii.  10.  And  iu  auother  place: 
'  Behold,  I  will  send  for  mtxuy  ^fi^hcrs,  saitli  Jelicvih,  and  they 
sha/l  Ji.sh  them^  Jerem.  xvi.  IG.  Hence  it  is  evident  why  the 
Lord  chose  fishermen  for  his  disciples,  and  said,  Fellow  me, 
and  I  will  make  yow  fisln^.rs  of  men,"  Matt.  iv.  18,  lU  ;  Mark  i. 
16,  17  :  and  why  he  said  to  Feter,  after  he  had  caught  a  mul- 
titude of  tislies,  '  hcnci'fortk  thou  shalt  catch  riic7i,^  Luke  v.  1», 
10."'  I  afterwards  demonstrated  the  origin  of  this  signiticatiou 
of  fishermen  from  the  AjMmdi/jjse  Jievcuh'd  ;  viz.  that  since 
watei-  signifies  natural  truths,  n.  50,  932,  as  does  also  a  river, 
n.  40!*,  '.K-j-2,  therefore  a  fish  signifies  those  who  are  in  possession 
of  natural  truths,  n.  405  ;  whence  fishermen  signify  those  who 
investigate  and  teach  truth.  On  hearing  this,  my  interrogator 
raised  his  voice  and  said,  "  Xow  I  can  understand  why  the 
Lord  called  and  chose  fishermen  to  be  his  disciples;  and  .nere- 
fore  I  do  not  wonder  that  he  has  also  called  and  chosen  yon, 
since,  as  you  have  observed,  you  were  from  early  youth  a  fisher- 
man in  a  spiritual  sense,  that  is  an  investigator  of  natui'al  truths  : 
the  reason  that  you  are  now  liecome  an  investigaior  of  spiritual 
truths,  is,  because  these  are  f  )Uiid(Ml  on  th.e  t'oi-nier."  To  this 
he  added,  being  a  man  of  reason,  that  "the  Lord  alone  knows 
M-ho  is  the  proper  person  to  a])iirehend  and  teach  or  communi- 
cate the  truths  which  should  be  revealed  for  his  jS^ew  Church, 
and  whetliei'  such  a  person  is  to  be  found  among  the  digm'- 
tariesof  the  Chin  ch  or  among  their  domestic  servants.  Besides," 
he  C(Uitinued,  among  Christians,  what  divine  does  not  first 
study  jdiilosophy  at  college,  before  he  is  ordained  ?  otherwise, 
•whence  could  he  obtain  a  sufficient  degree  of  inteliigeiice  i" 
At  last  he  said,  "  Since  you  are  become  a  divine,  explain  what 

235 


20  THE  INTEKCOURSK  BETWEEN  THE  SOUL  AND  THE  BODY. 

is  your  system  of  divinity  ?"  I  answered,  "  These  are  the  two 
principles  of  it,  That  God  is  one,  and  that  there  is  a  conjunc- 
tion OF  CHARITY  AND  FAITH."  He  replied,  "  Who  denies  tliesa 
principles?"  I  rejoined,  "The  divinity  of  the  present  day, 
when  interiorly  examined." 


286 


THE  SXU. 


THE  WHITE  HOESE. 


ON 

THE  WHITE  HORSE, 

MENTIONED  IN 

THE  APOCALYPSE,  CHAP.  XIX.. 

WITH  PARTICULARS  RESPECTDTO 

THE  WOED, 

AND  ITS   SPIEITUAL  SENSE, 

EXTRACTED  FROM  THE  ARCANA  CCEl.ESTIA. 


From  the  Latin  nf 

EMANUEL  SWEDENBOKQ, 

Servant  nf  the  Lori}  Jesus  Christ. 


BEING  A  TRANSLATION  OP  HIS  WORK  ENTITLED 

Dl  Ecjco  A1.B0  de  quo  in  Apocalypi!,  Cap.  xix.,  et  deia  d«  Verbo  et  ejus  Sensu  Spirituall  Mm 
Interno,  ex  Arcanis  Coelestibua."    Londini,  Mucciviii. 

NEW  YORK: 

AMERICAN  SWEDENBORG  PRINTINO  AND  PrBLISinXG  SOCIETY, 


[19] 


289 


CONTEiNTS. 


Sections. 

The  Word  as  to  its  spiritual  or  internal  sense   1 — 5 

Of  the  necessity  and  excellency  of  the  Word   6 

That  the  VYord  cannot  be  understood  except  by  those  who  are  enlightened. .  7 
That  the  "Word  cannot  be  umltrstood  but  by  means  of  doctrine  from  the  Word  8 
That  in  the  Word  there  is  a  spiritual  sense,  which  is  called  the  internal  sense  9 
That  the  internal  sense  of  the  Word  is  principally  intended  for  the  use  of  an- 
gels, and  that  it  is  also  intended  for  the  use  of  men   10 

That  in  the  internal  or  spiritual  sense  of  the  Word  there  are  innumerable 

arcana   11 

That  the  Word  is  written  by  correspondences,  and  thus  by  representatives. .  12 

Of  the  literal  or  external  sense  of  the  Word   13 

That  the  Lord  is  the  Word   U 

Of  those  who  are  against  the  Word   15 

Which  are  the  books  of  the  Word  ,   16 

Further  po-vticulars  respecting  the  Word   17 


291 


AYHITE  HOESE, 

MENTIONED  IN  THE  APOCALYPSE, 

CHAP.  XIX. 


1.  In  the  Apocalypse  of  John  the  "Word  is  thus  described  ae 
to  its  spiritual  or  internal  sense  :  "  I  saw  heaven  opened,  and 
l)ehold  a  white  horse,  and  he  that  sat  upon  him  was  called 
Faithful  and  True,  and  in  righteousness  he  doth  judge  and 
make  war.  His  eyes  were  as  a  flame  of  fire  ;  and  on  his  head 
were  many  crowns  ;  and  he  had  a  name  written  that  no  man 
knew  but  he  himself.  And  he  was  clothed  with  a  vesture  dip^jed 
in  blood ;  and  his  name  is  called  the  Word  of  God.  And  the 
armies  which  were  in  heaven  followed  him  upon  white  hoi-ses, 
clothed  in  fine  linen  white  and  clean.  And  he  hath  on  his 
vesture  and  on  his  thigh  a  name  written,  King  of  Icings  and 
Lord  oflords,''^  chap.  xix.  11,  12,  13,  14,  16.  It  is  impossible 
for  any  one  to  know  Avhat  each  of  these  expressions  implies, 
except  from  the  internal  sense.  It  is  manifest  that  every  ex- 
pression is  in  some  respect  representative  and  significative  :  as 
when  it  is  said,  that  heaven  was  opened  ;  that  there  was  a  white 
horse  ;  that  he  that  sat  upon  him  was  taitliful  and  true;  and 
that  in  righteousness  he  doth  judge  and  make  war;  that  his 
eyes  were  as  a  flame  of  fire  ;  that  on  his  head  were  many 
crowns  ;  that  he  had  a  name  that  no  man  knew  but  he  himself; 
that  he  was  clothed  with  a  vesture  dipped  in  blood  ;  that  the 
armies  wliich  were  in  heaven  followed  liim  upon  white  horses; 
that  they  were  clothed  in  fine  linen  wliite  and  clean  ;  and  that 
on  his  vesture  and  on  his  thigh  he  had  a  name  written.  It  is 
expressly  said,  that  it  is  the  ^\^ord  which  is  here  described,  and 
the  Lord  wlio  is  the  "Word ;  for  it  is  said,  "  His  name  is  called 
the  Word  of  God  /"  and  afterwards,  "  He  hath  on  his  vesture 
and  on  his  thigh  a  name  written,  liing  of  kings  and  Lord  of 
lords.''''  From  the  interpretation  of  each  expression  it  evidently 
appears,  that  in  the  above  passage  the  Word  is  described  as  to 
its  spiritual  or  internal  sense.  By  heaven  being  opened  is  re- 
presented and  signified,  that  the  internal  sense  of  tlie  Word  is 
seen  in  heaven  and  consequently  by  those  in  the  world  to  whom 

293 


1 


ON  THE  WHITE  HORSE 


lieaven  is  open.  The  liorse,  wliicli  was  white,  represents  and 
sigiiities  the  understanding  of  tlie  "Word  as  to  its  interiors  ;  tliat 
this  is  the  signitication  of  a  wliite  horse,  will  be  shown  pre- 
sently. That  he  that  sat  upon  him  is  the  Lord  as  to  the  "Word, 
consequently  the  "Word,  is  manifest,  for  it  is  said,  "  His  name 
is  called  the  Word  of  God  ;"  who,  by  virtue  of  good,  is  called 
faithful,  and  is  said  to  judge  in  righteousness  ;  and  by  virtue  of 
truth,  is  called  true,  and  is  said  to  make  war  in  righteousness  ; 
for  the  Lord  himself  is  righteousness.  His  eyes,  winch  were  as 
a  flame  of  fire,  signify  Divine  Truth  derived  from  the  Divine 
Good  of  his  Divhie  Love.  The  many  crowns  on  his  head,  signify 
all  the  goods  and  truths  of  faith.  Having  a  name  M-ritten  that 
no  man  knew  but  he  himself,  signiiies,  that  the  quality  of  the 
"Word  in  the  internal  sense  is  seen  by  no  one  but  himself,  and 
those  to  whom  he  reveals  it.  Clothed  in  a  vesture  dipped  in 
blood,  signifies  the  Word  in  the  letter,  to  which  violence  has 
been  offered.  The  armies  in  heaven  which  followed  him  upon 
white  horses,  signify  those  who  are  principled  in  the  under- 
standing of  the  Word  as  to  its  interiors.  Clothed  in  fine  linen, 
white  and  clean,  signifies  the  same  persons  principled  in  truth 
originating  in  good.  A  name  written  on  his  vesture  and  on  his 
thigh,  signifies  truth  and  good,  and  their  quality".  From  these 
particulars,  and  from  those  which  precede  and  follov/  in  that 
chapter,  it  is  evident,  that  therein  is  predicted,  that  about  the 
last  time  of  the  church  the  spiritual  or  internal  sense  of  the 
Word  would  be  opened  :  what  would  come  to  pass  at  that  time, 
is  also  described  in  the  same  chapter,  verses  17 — 21.  That  this  is 
the  signification  of  the  words  above  mentioned,  it  is  unnecessary 
to  prove  in.  this  place,  as  they  are  particularly  explained  in  the 
Akcana  CoiLESTiA ;  where  it  is  shown.  That  the  Lord  is  the 
Word,  because  he  is  Divine  Truth,  n.  2533,  2803,  2881,  5272, 
7835.  That  the  Word  is  Divine  Truth,  n.  4692,  5075,  9987. 
That  forasmuch  as  the  Lord  is  righteousiiess,  therefore  it  is 
said,  that  he  who  sat  upon  the  horse  doth  in  righteousness 
judge  and  make  war  ;  and  that  the  Lord  is  called  righteousness 
for  this  reason,  because  of  his  own  proper  ])ower  he  has  saved 
niaidiind,  n.  1813,  2025,  2026,  2027,  9715,  9S09_,  10,019, 10,152. 
And  that  righteousness  means  the  merit  which  belongs  to 
the  Lord  alone,  n.  9715,  9979.  That  his  eyes,  which  were 
as  a  fiame  of  fire,  signity  Divine  Truth  originating  in  the  Divine 
Good  of  the  Divine  Love,  is,  because  the  eyes  siginfy  the  under- 
standing and  the  truth  of  faith,  n.  2701,  4103—1:421,  4523— 
4534,  6923,  9051.  10,569  ;  and  a  flame  of  fire  the  good  of  love, 
n.  934,  4906,  5215,  0314,  6832.  That  the  crowns  which  were 
on  his  head  signify  all  tlie  goods  and  ti-uths  of  faith,  n.  114, 
3858,  6335,  6640,  9863,  9865,  9868,  9873,  9905.  That  his 
having  a  name  written  which  no  man  knew  but  he  himself,  sig- 
nifies, that  the  quality  of  the  Word  in  the  internal  sense  is 
294 


MENTIOXED  IX  THE  ArOCALTPSE. 


2 


known  by  no  one  but  liimsclf,  and  those  to  wliombe  reveals  it, 
is,  beCfinse  a  name  signifies  the  quality  of  a  thing,  n.  lii, 
145,  1754,  1896,  2009,  2724,  3006,  3237,  3421,  6674,  9310. 
Tliat  clothed  in  a  vesture  dipped  in  blood,  sigtiities  the  AYord  iu 
the  letter,  to  which  violence  has  been  offered,  is,  because  a  ves- 
ture siiinifies  truth  bv  reason  that  it  invests  good,  n.  1073, 
2576,  5248,  5319,  5954,  9212,  9216,  9952,  10,536  ;  that  it  par- 
ticularly signifies  truth  in  the  ultiinates,  consequently,  tlie 
Word  in  the  letter,  n.  5248,  69l8,  9158,  9212  ;  and  that"  blood 
signifies  violence  offered  to  truth  by  falsity,  n.  374, 1005,  4735, 
5476,  9197.  That  the  armies  in  heaven  which  followed  him 
upon  white  horses,  signify  those  who  are  iu  the  understanding 
of  the  "Word  as  to  its  interiors,  is,  because  armies  signify  those 
who  are  in  the  truths  and  goods  of  heaven  and  the  church, 
n.  3448,  7236,  7988,  8019  ;  and  a  horse  signifies  understanding, 
n.  3217,  5321,  6125,  6400,  6531,  6534,  7024,  8146,  8318  ;  and 
white  signifies  such  truth  as  is  in  the  light  of  heaven,  conse- 
quently'interior  truth,  n.  3301,  3993,  4007,  5319.  That  clothed 
in  fine  linen  white  and  clean,  signifies  the  same  persons  prin- 
cipled in  truth  originating  in  good,  is,  because  fine  linen,  or 
lawn,  signifies  truth  from  a  celestial  origin,  which  is  truth 
derived  from  good,  n.  5319,  9469.  That  a  name  written  on 
the  vesture  and  on  the  thigh,  signifies  truth  and  good,  andtheii 
quality,  is,  because  a  vesture  signifies  truth,  and  a  name  quality, 
as  observed  above,  and  the  thigh  sio-nifies  the  good  of  love, 
n.  3021,  4277,  4280,  9961,  10,485.  King  of  kings,  and  Lord 
of  lords,  is  the  Lord  with  respect  to  Divine  Truth  and  with  re- 
spect to  Divine  Good  ;  that  the  Lcvd  is  called  king  from  Divine 
Truth,  n.  3009,  5068,  6148  ;  and  that  he  is  called  Lord  from 
Divine  Good,  n.  4973,  9167,  9194.  Hence  it  appears  what  is 
the  quality  of  the  Word  in  its  spiritual  or  internal  sense,  and 
that  there  is  no  expression  therein  which  does  not  signify  some- 
thing spiritual  relative  to  heaven  and  the  church. 

2.  In  the  prophetical  parts  of  the  Word  mention  is  very 
often  made  of  the  horse,  but  heretofore  no  one  has  known  that 
a  horse  signifies  understanding,  and  his  rider  an  intelligent 
person  ;  and  this  possibly,  because  it  seems  strange  and  won- 
derful, that  by  a  horse  such  a  thing  should  be  signified  in  the 
spiritual  sense,  and  hence  in  the  Word.  But  nevertheless,  that 
it  is  really  so,  may  evidently  appear  from  numy  passages  therein; 
some  of  which  only  I  will  here  adduce.  In  the  prophecy  of 
Israel,  it  is  said  of  Dan,  "  Dan  shall  be  a  serpent  by  the  way, 
an  adder  in  the  path,  that  biteth  the  horse's  heels,  so  that  his 
rider  shall  fall  backM-ard,"  Gen.  xlix.  17,  18.  'No  one  can  un- 
derstand what  this  prophecy  concerning  one  of  the  tribes  of 
Israel  signifies,  unless  he  knows  what  is  signified  by  a  serpent, 
and  what  by  a  horse  and  his  rider  :  every  one,  however,  kucws 

295 


2 


ON  THE  WIHTK  nOESE 


that  there  is  sometliing  spiritual  involved  therein  ;  what  there- 
fore eacli  particular  expression  signities,  may  be  seen  in  the 
Arcana  Ccelestia,  n.  C39S,  6399,  0-100,  6i01,  where  this 
jM-opiiecy  is  explained.  So  in  Ilabakkuk  :  "Was  the  Lord 
displeased  against  the  rivers?  Was  thine  auger  against  the 
rivers  ;  M'as  thy  wrath  against  the  sea,  that  thou  didst  ride  upon 
thy  liorses  and  thy  chariots  of  salvation  ?  Thou  didst  walk 
tlirougli  tlie  sea  with  thy  horses,''  iii.  8,  15.  That  horses  here 
have  a  spiritual  signification,  is  evident,  for  the  passage  treats 
concerning  God  ;  in  any  other  sense,  wliat  could  be  meant  by 
saying,  that  the  Lord  rides  upon  his  horses,  and  that  he  walked 
thi-ougli  the  sea  with  liis  horses ?  So  in  Zechariah  :  "In  that 
day  there  sliall  be  upon  the  bells  of  the  horses,  holiness  unto 
Jehovah,"  xiv.  20;  where  a  like  spiritual  signification  is  implied. 
So  in  tlie  same  prophet :  "  Li  that  day,  saitli  Jehovah,  I  will 
smite  every  hoi-se  with  astonishment,  and  his  rider  with  mad- 
ness ;  and  I  will  open  mine  eyes  upon  the  house  of  Judah,  and 
M'ill  smite  every  horse  of  the  people  with  blindness,"  xiL  4. 
The  subject  there  treated  of  is  the  ruin  of  the  church,  which 
takes  place  when  there  no  longer  remains  the  understanding  of 
any  truth  ;  and  which  is  described  thus  by  the  horse  and  his 
rider;  what  else  could  be  the  meaning  of  smiting  every  horse 
M'ith  astonishment,  and  of  smiting  the  horse  of  the  people  with 
blindness  ?  "What  has  this  to  do  with  the  church  ?  So  in  Job  : 
"  God  hath  deprived  her  of  wisdom,  neither  hath  he  imparted 
to  her  understaiuhng  :  what  time  she  lifteth  up  herself  on  high, 
she  scornetli  the  horse  and  his  rider,"  xxxix.  17,  18,  19,  &c. 
That  the  horse  here  signifies  understanding,  is  manifestly  evi- 
dent. In  like  manner  in  David,  where  God  is  said  "  to  ride 
prosperously  because  of  truth,"  Psalm  xlv.  4  ;  and  in  many 
other  places.  Moreover,  who  can  know  the  reason  why  Elijah 
and  Elisha  were  called  the  chariot  of  Israel  and  the  horsemen 
thereof;  and  why  the  lad  of  Elisha  saw  the  mountain  full  of 
horses  and  chariots  of  fire  ;  except  it  be  known  what  is  signified 
by  chariots  and  horsemen,  and  what  Avas  represented  by  Elijah 
and  Elisha?  Elisha  said  to  Elijah,  "My  father,  my  father, 
the  chariot  of  Israel  and  the  horsemen  thereof,"  2  Kings  ii.  11, 
12.  And  Joash  the  king  said  to  Elisha,  "  My  father,  my  father, 
the  chariot  of  Israel  and  the  liorsemeu  thereof,"  2  Kings  xiii. 
14 ;  and,  speaking  of  the  lad  of  Elisha,  it  is  said,  "  Jehovah 
opened  the  eyes  of  the  young  man,  and  he  saw,  and,  behold, 
the  mountain  was  full  of  horses  and  chariots  of  fire  round  about 
Elisha,"  2  Kings  vi.  17.  The  reason  why  Elijah  and  Elisha 
were  called  the  chai'iot  of  Israel  and  the  horsemen  thereof,  is, 
because  they  both  represented  the  Lord  as  to  the  Word,  and 
a  chariot  signifies  doctrine  drawn  from  the  Word,  and  horse- 
men, intelligence.  That  Elijah  and  Elisha  represented  the 
296 


MENTIONED  IN  THE  APOCALYrSE. 


Lord  as  to  the  "Woi-d,  may  be  seen  in  the  Arcana  Ccelestia, 
n.  5247,  7643,  8029,  9327.  And  that  chariots  signify  doctrine 
drawn  from  the  Word,  n.  5321,  8215. 

3.  This  signification  of  the  horse,  as  denoting  imderstand- 
ing,  is  derived  from  no  otlier  source  than  from  the  represen- 
tatives which  exist  in  tlie  spiritual  world.  In  tliat  world  are 
frequently  seen  horses,  and  persons  sitting  upon  horses,  and 
also  chariots ;  and  there  every  one  knows  that  they  signify 
tilings  intellectual  and  doctrhial.  I  myself  have  often  ob- 
served,-\vlien  any  were  thinking  from  their  understanding,that  at 
such  times  they  appeared  as  if  riding  on  horses ;  their  meditation 
represented  itself  in  this  manner  before  others,  although  they 
themselves  were  ignorant  of  it.  There  is  also  a  place  in  the 
spiritual  world,  where  many  assemble  who  think  and  speak 
from  understanding  concerning  the  truths  of  doctrine  ;  and 
when  others  approach,  they  see  the  whole  plain  covovod  with 
chariots  and  horses  ;  novitiate  spirits,  who  are  astoni^^lied  at  the 
sight,  and  wonder  whence  it  proceeds,  are  instructed  that  it  is 
an  appearance  resulting  from  their  intellectual  thought.  That 
place  is  called  the  assembly  of  the  intelligent  and  the  wise.  I 
have  likewise  seen  bright  hoi'ses  and  chariots  of  fire,  when 
certain  spirits  were  taken  up  into  heaven,  which  was  a  sign 
that  they  were  then  instructed  in  the  truths  of  heavenly  doc- 
trine, and  became  intelligent,  and  thus  were  taken  up ;  on 
seeing  which,  it  occurred  to  my  mind,  what  is  sigm'fied  by  the 
chariot  of  fire,  which  carried  Elijah  up  into  heaven  ;  and  what 
is  signified  by  the  horses  and  chariots  of  fire  that  were  seen  by 
the  young  man  of  Elisha,  when  his  eyes  were  opened. 

4.  That  such  is  the  signification  of  chariots  and  horses  was 
I'orfectly  well  known  in  the  ancient  churches;  for  those  churches 
were  representative  churches,  and  the  science  of  corres])ond- 
ences  and  representations  was  esteemed,  among  the  members 
of  those  churches,  the  chief  of  all  sciences.  From  those 
churches  the  signification  of  the  horse,  as  expressive  of  under- 
standing, was  derived  to  the  wise  men  round  about,  even  into 
Greece.  Hence  it  was,  when  they  would  describe  the  sun,  in 
which  they  placed  their  God  of  wisdom  and  intelligence,  that 
they  attributed  to  it  a  chariot  and  four  horses  of  lire  ;  and  when 
they  would  describe  the  God  of  the  sea,  since  by  the  sea  were 
signified  sciences  derived  from  understanding,  that  they  also 
attributed  horses  to  him  ;  and  when  they  would  describe  the 
rise  of  the  sciences  irom  understanding,  that  they  also  feigned 
a  winged  horse,  which  with  its  hoof  broke  open  a  fountain, 
at  which  sat  nine  virgins  called  the  sciences.  For  from  the 
ancient  churches  they  received  the  knowledge  that  the  horse 
signifies  understanding  ;  wings,  spiritual  truth  ;  tlie  hoof,  what 
is  scientific  derived  from  understanding ;  and  a  fountain,  doc- 
trine from  which  silences  are  derived.    Nor  is  anything  else 


ON  THE  ■WHITE  HORSE 


signified  by  the  Trojan  horse,  than  an  artificial  contrivanve  de- 
vised b}^  their  understanding  for  the  purpose  of  destroying  the 
walls.  Even  at  this  day,  when  understandhig  is  described  after 
the  manner  received  from  those  ancients,  it  is  usual  to  figure 
it  by  a  flying  horse  or  Pegasus  ;  so,  likewise,  doctrine  is  de- 
scribed by  a  fountain,  and  the  sciences  by  virgins  ;  but  scarcely 
any  one  knows,  that  the  horse,  in  the  mystic  sense,  signifies 
the  understanding;  still  less  that  those  significatives  were  de- 
rived to  the  Gentiles  from  the  ancient  representative  churches. 

5.  Since  the  AVhite  Horse  signifies  the  understanding  of  the 
Word  as  to  its  spiritual  or  internal  sense,  those  particulars 
concerning  the  Word  and  that  sense,  which  are  shown  in  the 
Arcana  Ccelestia,  are  here  subjoined  :  for  in  that  work  the 
whole  contents  of  Genesis  and  Exodus  are  explained  according 
to  the  spiritual  or  internal  sense  of  the  Word. 


HEFERENCES  FROM  THE  ARCANA  CCELESTIA, 

ON  the  subject  of  the  word,  and  its  spiritual  or  INTEEN.V.T. 
SENSE. 

6.  Of  the  necessity  and  excellency  of  the  Word.  That  from 
the  light  of  nature  nothing  can  be  known  concerning  the  Lord, 
concerning  heaven  and  hell,  concerning  the  life  of  man  after 
death,  nor  concerning  Divine  Truths  by  which  man  acquires  spi- 
ritual and  eternal  life,  n.  8914,  10,318,  10,319,  10,320.  That 
this  may  appear  manifest  from  the  consideration,  that  many, 
and  amongst  them  men  of  learning,  do  not  believe  those  things, 
although  they  are  born  in  a  country  where  the  Word  is  received, 
and  are  thereby  instructed  concerning  them,  n.  10,319.  That 
therefore  it  was  necessary  there  should  be  some  revelation  from 
heaven,  forasmuch  as  man  was  born  to  become  an  inhabitant 
of  heaven,  n.  1775.  That  therefore  in  every  age  of  the  world 
there  has  been  a  revelation,  n.  2895.  Of  the  various  kinds  of 
revelation  which  have  successivelybeen  made  to  the  inhabitants 
of  this  earth,  n.  10,355,  10,632.  That  to  the  most  ancient 
men,  who  lived  before  the  flood,  whose  time  was  called  the 
golden  age,  there  was  an  immediate  revelation,  and  of  conse- 
quence Divine  Truth  was  inscribed  on  their  hearts,  n.  2896. 
That  the  ancient  churches,  which  existed  after  the  flood,  had 
a  historical  and  prophetical  Word,  n.  2686,  2897;  concerning 
which  chui-chcs  see  the  New  Jerusalem  and  its  Heavenly 
Doctrine,  n.  247.  That  its  historical  parts  were  called  The 
298 


MENTIONED  IN  THE  APOCALYPSE. 


"Wars  of  Joliovali,  and  its  prophetical  parts,  Enunciations, 
n.  2897.  Tliat  that  Word,  with  respect  to  inspiration,  was  like 
our  Word,  but  accommodated  to  those  churches,  n.  2S97.  That 
it  is  mentioned  b}'  Moses,  n.  26S6,  2897.  But  that  that  AVord 
is  lost,  n.  2897.  That  prophetical  revelations  were  also  made 
to  others,  as  appears  from  the  prophecies  of  Balaam,  n.  2898. 

That  the  AVord  is  divine  in  all  and  everv  particular  ])art, 
n.  639,  680,  10,321,  10,637.  That  the  Word"  is  divine  and  lioly 
.18  to  every  point  and  iota,  from  experience,  n.  1319.  How  it 
is  explained  at  this  day,  that  the  AYord  is  inspired  as  to  every 
iota,  n.  1886. 

That  the  church  in  an  especial  manner  is  where  the  Word 
is,  and  where  the  Lord  is  thereby  known,  and  Divine  Trntlis  are 
revealed,  n.  3857,  10,761.  But  that  it  does  not  fuUow  from 
thence,  that  they  are  of  the  church,  who  are  born  where  the 
Word  is,  and  where  the  Lord  is  thereby  known  ;  but  they  who, 
by  means  of  truths  from  the  AVord,  are  regenerated  by  the 
Lord,  who  are  tliey  who  live  according  to  the  truths  therein, 
consequently,  who  lead  a  life  of  love  andfiiith,  n.  6637, 10,113, 
10,153,  10,5''78,  10,615,  10,829. 

7.  That  the  Word  cannot  he  understood,  except  hy  those 
xoho  are  enlightened.  Tliat  the  human  rational  laculty  cannoJ: 
comprehend  divine,  nor  even  spiritual  things,  unless  it  be 
enlightened  by  the  Lord,  n.  2196,  2203,  22u9,  2654.  Con- 
sequently, that  they  only  who  are  enlightened  comprehend  the 
Word,  n.  10,323.  That  the  Lord  enables  those  who  are  en- 
lightened to  understand  truths,  and  to  see  how  to  reconcile 
those  things  which  appear  contradictory  to  each  other,  n.  9382, 
10,659.  That  the  AV^ord  in  its  literal  sense  appears  incon- 
sistent, and  in  some  places  seems  to  contradict  itself,  n.  9025. 
And  that  therefore,  by  those  who  are  unenlightened,  it  maybe 
so  explained  and  applied,  as  to  contirin  any  opinion  or  heresy, 
and  to  defend  anv  lust,  however  worldly  and  corporeal,  n.  1738, 
10,339,  10,101.  "That  they  are  enlightened  from  the  AVord, 
who  read  it  from  the  love  of  truth  and  goodness,  but  not  they 
who  read  it  from  the  love  of  fame,  of  gain,  or  of  honor,  that 
is,  from  the  love  of  self,  n.  9382,  10,518,  10,549,  10,550. '  That 
they  are  eidightened  who  are  in  the  good  of  life,  and  thereby 
in  the  affection  of  truth,  n.  8691.  That  they  are  enlightened 
whose  internal  is  open,  or  who  as  to  their  internal  man  are 
capable  of  elevation  into  the  light  of  heaven,  n.  10,101, 10,402, 
10,691,  10,694.  That  enlightennaent  is  an  actual  opening  of  the 
interiors  of  the  mind,  and  also  an  elevation  into  the  light  of 
lieaven,  n.  10,330.  That  there  is  an  influx  of  sanctity  from 
the  internal,  that  is,  from  the  Lord  through  the  internal,  to 
those  who  esteem  the  AYord  holy,  though  they  themselves  are 
ignorant  of  it,  n.  6789.  That  they  are  enlightened,  and  see 
the  truths  o*"  the  AVord,  who  are  led  bv  the  L(jrd,  but  not  they 

299 


OH'  THE  WHITE  HOESE 


who  are  led  by  tliemselves,  n.  10,638.  Tliat  tliey  are  led  by 
the  Lard,  who  love  truth  because  it  is  truth,  who  also  are  they 
that  love  to  live  according  to  Divine  Truths,  n.  10,578,  10,61:5, 
10,829.  That  the  Word  is  made  alive  with  man  according  to 
the  life  of  his  love  and  faith,  n.  1776.  That  the  things  derived 
froui  self-intelligence  have  no  life  in  themselves,  because  from 
man's  propriuni  there  proceeds  nothing  that  is  good,  n.  8941, 
8914.  That  they  cannot  be  enlightened  who  have  much  con- 
firmed themselves  in  false  doctrine,  n.  10,610. 

That  it  is  the  nnderstanding  which  is  enlightened,  n.  6608, 
9300.  That  the  understanding  is  the  recipient  of  truth,  n. 
6242,  6608,  10,659.  That  in  regard  to  every  doctrine  of  the 
church,  there  are  ideas  of  the  understanding  and  of  the  thought 
thence  pr.)ceeding,accordingto  which  the  doctrine  is  perceived, 
n.  3310,  3825.  That  the  ideas  of  man  during  his  life  in  the 
world  are  natural,  because  he  then  thinks  in  the  natural  prin- 
ciple ;  but  that  still  spiritual  ideas  are  concealed  therein,  with 
those  who  are  in  the  affection  of  truth  for  its  own  sake,  and 
that  man  comes  into  these  ideas  after  death,  n.  3310,  5510, 
6201,  10,236,  10,240,  10,550.  That  without  ideas  of  the 
understanding,  and  of  the  thought  thence  derived,  on  any 
subject,  there  can  be  no  perception,  n.  3825.  That  ideas  con- 
cerning the  things  of  faith  are  laid  open  in  the  other  life,  and 
their  quality  clearly  discerned  by  the  angels,  and  that  man  is 
then  conjoined  with  others  according  to  those  ideas,  so  far  as 
they  proceed  from  the  aifection  which  is  of  his  love,  n.  1869, 
3320,  5510,  6201,  8885.  That  therefore  the  Word  can  be  un- 
derstood by  none  but  a  rational  man  ;  for  to  believe  anything 
without  an  idea  thereof,  and  without  a  rational  view  of  the 
subject,  is  only  to  retain  in  the  memory  words  destitute  of  all 
life  of  perception  and  affection,  which  in  fact  is  not  believing, 
11.  2533.  That  it  is  the  literal  sense  of  the  Word  which  admits 
of  illustration,  n.  3619,  9824,  9905,  10,548. 

8.  Tiiat  tJie  Word  cannot  he  understood  l>ut  hy  means  of  doc- 
trine from  the  Word.  That  the  doctrine  of  the  church  must  be 
derived  from  the  Word,  n.  3464,  5402,  6832,  10,763,  10,765. 
That  the  Word  is  unintelligible  without  doctrine,  n.  9025,  9409, 
9424,  9430,  10,324,  10,431,  10,582.  That  true  doctrine  is  as  a 
lamp  to  those  who  read  the  Word,  n.  10,401.  That  genuhie 
doctrine  must  be  formed  by  those  who  are  in  illustration  from 
the  Lord,  n.  2510,  2516,  2519,  2524,  10,105.  That  the  Word 
is  intelligible  by  means  of  doctrine  formed  by  an  enlightened 
person,  n.  1(),324.  That  they  who  are  in  illustration,  form 
for  themselves  doctrine  from  the  Word,  n.  9382,  10,659.  What 
is  the  ditiVrence  between  those  who  teach  and  learn  from  the 
doctrine  of  the  church,  and  those  who  teach  and  learn  from 
the  literal  sense  of  the  Word  alone,  n.  9025.  That  the}'^  who 
are  in  the  literal  sense  of  the  Word  without  doctrine,  do  not 
300 


MENTIONED   IK  THE  APOCALYrSE. 


8 


attain  to  any  understanding  concerning  Divine  Truths,  n.  9409, 
9410,  10,582.  That  thej  may  tall  into  many  errors,  n.  10,431. 
That  they  who  are  in  the  afiection  of  truth  for  the  sake  of  truth, 
M-hen  tliey  come  to  years  of  matui'ity,  and  are  capable  of  ex- 
ercising tlieir  own  understanding,  do  not  implicitly  abide  in  the 
doctrines  of  their  respective  churches,  but  examine  from  the 
Word  wliether  they  be  true  or  not,  n.  5402,  5432,  6047.  That 
otherwise  every  man's  views  of  truth  would  be  derived  from 
the  authority  of  another,  and  from  his  native  soil,  whether  he 
were  born  a  Jew  or  a  Greek,  n.  6047.  That  nevertheless  such 
things  as  are  become  matters  of  faith  from  the  literal  sense  of 
the  Word,  are  not  to  be  extinguished  till  after  a  full  view  of 
their  falsity,  n.  9039. 

That  the  true  doctrine  of  the  church  is  the  doctrine  of 
charity  and  faith,  n.  2417,  4766,  10,763,  10,765.  That  the 
doctrine  of  faith  does  not  constitute  the  churcli,  but  the  life  of 
faith,  wdiich  is  charity,  n.  809,  1798,  1799,  1834,  4408,  4677, 
4766,  5826,  0637.  That  doctrines  are  of  no  account,  unless 
the  life  be  directed  thereby  ;  and  that  every  one  may  see  they 
are  for  the  sake  of  life,  and  not  merely  for  the  memory,  and 
thought  thence  derived,  n.  1515,  2049,  2116.  That  'in  the 
churches  at  this  day  the  doctrine  of  faith  is  taught,  and  not 
the  doctrine  of  charity,  the  latter  being  degraded  to  a  science, 
which  is  called  moral  philosophy,  n.  2417.  That  the  church 
would  be  one,  or  undivided,  if  purity  of  life,  and  charity, 
were  accounted  the  distinguished  marks  of  church-membership, 
n.  1285,  1316,  2982,  3267,  3445,  3451,  3452.  How  much 
superior  the  doctrine  of  charity  is  to  that  of  faith  separate  from 
charity,  n.  4844.  That  they  who  know^  nothing  concerning 
charity,  are  in  ignorance  Avith  respect  to  heavenly  things, 
n.  2435.  That  they  who  only  hold  the  doctrine  of  faith,  and 
not  that  of  charity,  fall  into  errors ;  which  errors  are  also 
described,  n.  2417,  2383,  3146,  3325,  3412,  3413,  3416,  3773, 
4672,  4730,  4783,  4925,  5351,  7623—7677,  7752—7762,  7790, 
8094,  8313,  8530,  8765,  9186,  9224,  10,555.  That  they  who 
are  only  iu  the  doctrine  of  faith,  and  not  in  the  life  of  faith, 
which  is  charity,  were  formerly  called  the  uncircunicised,  or 
Philistines,  n.  3412,  3413,  3463,  8093,  8313,  9340.  That  the 
ancients  held  the  doctrine  of  love  to  the  Lord  and  of  charity 
towards  the  neighbor,  and  made  the  doctrine  of  faith  subser- 
vient thereto,  n.  2417,  3419,  4844,  4955. 

That  doctrine  formed  by  an  enlightened  person,  may  after- 
wards be  confirmed  by  things  rational  and  scientific  ;  and  that 
thus  it  is  more  fully  understood,  and  is  corroborated,  n.  2553, 
2719,  2720,  3052,  3310,  6047.  See  more  on  this  subject  in  the 
New  Jerusalem  and  its  Heavenly  Doctrine,  n.  51.  That 
they  who  are  in  faith  separate  from  charity,  would  have  the 

301 


9 


ON  THE  WniTE  HOKSE 


doctrines  of  the  cliurcii  implicitly  believed,  witliout  any  rational 
intuition,  n.  339-i. 

That  it  is  not  the  mark  of  a  wise  man  to  confirm  a  received 
opinion,  but  to  see  whether  it  be  true  or  not  before  he  confirms 
it ;  and  that  this  is  the  case  with  those  who  are  in  illustration, 
n.  1017,  1711,  7012,  7680,  7950.  That  the  light  of  confirmation 
is  a  natural  liglit,  and  not  spiritual,  and  ma}^  exist  even  with 
the  evil,  n.  8780.  That  every  thing,  however  false,  may  be  so 
far  confirmed,  as  to  acquire  th^  apuearance  of  truth,  n.  2182, 
2190,  5033,  6865,  8521. 

9.  That  in  the  Word  there  is  a  spiritual  sense,  %ohieh  is  called 
the  internal  sense.  That  no  one  cau  know  what  the  spiritual  or 
internal  sense  of  the  Word  is,  unless  he  know  Avhat  corres- 
pondence is,  n.  2895,  1322.  That  all  and  every  thing,  even 
tlie  most  minute  particulars,  which  exist  in  the  natural  world, 
correspond  to  spiritual  things,  and  thence  are  significative  of 
them,  n.  2890—2893,  2897—3003,  3213—3227.  That  the 
spiritual  things  to  which  natui'al  things  correspond,  assume 
another  appearance  in  the  natural  degree  or  principle,  so  that 
they  are  not  distinguished,  n.  1887,  2396,  8920.  That  scarcely 
any  one  knows  wherein  r.esides  the  divinity  of  the  Word,  when 
nevertheless  it  is  in  its  internal  and  spiritual  sense,  which  at 
this  day  is  not  known  even  to  have  any  existence,  n.  2980, 
1989.  That  the  mystical  contents  of  the  Word  are  no  other 
than  those  of  its  internal  or  spiritual  sense,  which  treats  of  the 
Lord,  of  the  glorification  of  His  Humanity,  of  His  kingdom,  and 
of  the  church,  and  not  of  the  natural  things  of  this  world, 
n.  1923.  That  the  prophetic  writings  are  in  many  places 
unintelligible,  and  therefore  of  no  use,  without  the  internal 
sense,— i'lhistrated  by  examples,  n.  2608,  8020,  8398.  As,  for 
instance,  with  respect  to  what  is  signified  by  the  white  horse 
spoken  of  in  the  Apocalypse,  n.  2760,  &c.  What  by  the  keys 
of  the  kingdom  of  heaven,  that  were  given  to  Peter,  see  the 
preface  to  the  22nd  chapter  of  Genesis,  and  n.  9110.  What 
by  flesh,  blood,  bread,  and  wine,  in  the  holy  supper,  n.  8682. 
What  by  the  propliecies  of  Jacob  concerning  his  sons,  recorded 
in  the  19th  chapter  of  Genesis,  n.  6306,  6333—6165.  What 
by  many  ])rojihecies  concerning  Judah  and  Israel,  which  by  no 
)neans  tally  with  that  nation,  nor  in  the  literal  sense  have  any 
coincidence  with  their  history,  n.  6331,  6361,  6115,  6138, 
6441.  Besides  many  other  instances,  n.  2608.  More  may  be 
seen  of  the  nature  of  correspondence,  in  the  work  on  Heaven 
AND  Hkll,  n.  87—102,  101—115,  and  303—310. 

Of  the  internal  or  spiritual  sense  of  the  Word  in  general, 
11.  1767 — 1777,  1869 — 1879.    That  in  all  and  every  particular 
of  the  Word  there  is  an  internal  sense,  n.  1143,  1984,  2135, 
2333,  2395,  2195,  2619.    That  such  things  do  not  aj^pear  iD 
302 


MENTIONED  IN  TUE  APOCALYPSE. 


IC 


the  literal  sense,  but  that  nevertheless  they  are  really  contained 
within  it,  n.  ■iiJ:2. 

10.  That  the  internal  sense  of  the  Word  is  principally  intended 
for  the  use  of  angels^  and  that  it  is  also  intended  for  the  use  oj 
men.  In  order  that  it  may  be  known  what  tlie  internal  sense 
is,  the  quality  thereof,  and  ■whence  it  is,  it  may  liere  be  ob- 
served in  general,  that  thought  and  speech  in  lieaven  are 
difierent  from  thought  and  speech  in  the  world  ;  for  in  heaven 
they  are  spiritual,  but  in  the  world  natural ;  wlieii,  therefore, 
man  reads  tlie  AVord,  the  angels  that  are  witli  him  have  a  spi- 
ritual perception  tliereof,  whilst  men  understand  it  naturally  ; 
hence  it  follows,  that  angels  are  in  the  internal  sense,  whilst 
men  are  in  the  external  sense  ;  but  that  nevertheless  these  two 
senses  make  a  one  by  correspondence.  That  angels  not  only 
think  spiritually,  but  also  speak  spiritually  ;  that  they  are  like- 
wise present  with  man;  and  that  they  have  conjunction  with 
man  by  means  of  the  Word,  may  be  seen  in  the  work  on 
Heaven  AND  Hell,  where  it  treats  of  the  wisdom  of  the  angels 
of  heaven,  n.  265 — 275  ;  of  their  speech,  n,  23i — 245  ;  of  tiieir 
conjunction  with  man,  n.  291 — 302;  and  of  their  conjunction 
with  man  by  means  of  the  Word,  n.  303 — 310. 

That  the  Word  is  understood  difl'erently  by  angels  in  heaven, 
and  by  men  on  earth;  the  former  perceiving  the  internal  or 
spiritual  sense,  whilst  the  latter  see  only  the  external  or  natural 
sense,  n.  1887,  2396.  That  the  angels  perceive  the  Word  in 
its  internal  sense,  and  not  in  its  external  sense,  i>roved  from 
the  experience  of  those  who  have  conversed  with  me  from  hea- 
ven, when  I  was  reading  the  Word,  n.  1769,  177U,  1771,  1772. 
That  the  ideas  of  the  thought  and  also  the  speech  of  angels  are 
spiritual,  but  the  ideas  and  speech  of  men  natural  ;  that  there- 
fore there  is  an  internal  sense,  which  is  spiritual,  for  the  use  of 
angels,  illustrated  from  experience,  2333.  That  nevertheless 
the  literal  sense  of  the  Word  serves  the  s])iritnal  ideas  of  angels 
as  a  medium  of  conveyance,  comparatively  as  the  words  of 
speech  do  with  men  to  convey  the  sense  of  a  subject  whereon 
they  discourse,  u.  2143.  That  the  things  relating  to  the  in- 
ternal sense  of  the  Word  are  manifested  in  the  light  of  heaven, 
and  consei]uently  to  the  perception  of  angels,  n.  2618,  2619, 
2629,  3086.  That  therefore  those  things  which  the  angels  per- 
ceive from  the  Word,  are  of  high  estimation  with  them,  n.  2540, 
2541,  2545,  2551.  Tiiat  angels  do  not  Tinderritand  a  single 
Billable  of  the  Word  in  its  literal  sense,  n.  64,  65,  1434,  1929. 
That  they  are  unacquainted  with  the  names  of  persons  and 
places  recorded  in  the  Word,  n.  1434,  1888,  4442,  4480. 
That  names  caimot  enter  into  heaven,  nor  be  pronounced  there, 
n.  1876, 1888.  That  all  names  in  the  Word  signify  things,  and 
that  in  heaven  they  are  changed  into  ideas  of  the  things  signi- 
tied,  n.  768,  1888,  4310,  4442,  5225,  5287,   10,323.  That 

303 


10 


ON  THE  WHITE  HOESE. 


angels  also  tliink  abstractedly  from  persons,  n.  6613,  8343. 
8985,  90U7.  How  elegant  the  internal  sense  of  the  Word  is, 
even  where  nothing  l)ut  mere  names  occnr,  shown  by  examples 
from  the  Word,  n.  122i,  1888,  2395.  That  many  names 
also  in  series  express  one  thing  in  the  internal  sense,  n.  5905. 
That  likewise  all  nnmbers  in  the  Word  signify  things,  n.  482, 
487,647,  648,  755,  813,  1963,  1988,  2075,  225-2,  3152,  4264, 
6175,  9488,  9659,  10,217,  10,253.  That  spirits  also  have  a 
perception  of  the  Word  in  its  internal  sense  in  proportion  as 
their  interiors  are  open  to  heaven,  n.  1771.  That  the  literal 
sense  of  the  AVord,  which  is  the  natural  sense,  is  instantly 
changed  into  the  spiritual  sense  with  the  angels,  from  the  cor- 
respondence there  is  between  the  two  senses,  n.  5648.  And 
this  without  their  hearing  or  knowing  what  is  in  the  literal  or 
external  sense,  n.  10,215.  Thus  that  the  literal  or  external 
sense  is  confined  to  man,  and  proceeds  no  further,  n.  2015. 

That  there  is  an  internal  sense  in  the  Word,  and  likewise 
an  inmost  or  supreme  sense,  concerning  which,  see  n.  9407, 
10,604,  10,614,  10,627.  That  the  spiritual  angels,  or  those 
who  belong  to  the  spiritual  kingdom  of  the  Lord,  perceive  the 
Word  in  its  internal  sense ;  and  that  the  celestial  angels,  or 
those  who  belong  to  the  celestial  kingdom  of  the  Lord,  perceive 
the  Word  in  its  inmost  sense,  n.  2157,  2275. 

That  the  Word  is  for  the  use  of  men,  and  also  for  the  use 
of  angels,  being  accommodated  to  each,  n.  7381,  8862,  10,322. 
That  the  Word  is  the  medium  of  union  between  heaven  and 
earth,  n.  2310,  2493,  9212,  9216,  9357.  That  the  conjunc- 
tion of  heaven  with  man  is  bv  means  of  the  Word,  n.  9396, 
9400,  9401,  10,452.  That  therefore  the  Word  is  called  a  cove- 
nant, n.  9396.  Because  a  covenant  signifies  conjunction,  665, 
666,  1023,  1038,  1864,  1996,  2003,  2021,  6804,  8767,  8778, 
9396,  10,632.  That  there  is  an  internal  sense  in  the  Word,  in 
consequence  of  the  Word's  having  descended  from  the  Lord, 
through  the  three  heavens  down  to  man,  n.  2310,  6397.  And 
that  tliereby  it  is  accommodated  to  the  angels  of  the  three 
heavens  and  also  to  men,  n.  7381,  8862.  That  hence  it  is  that 
the  Word  is  divine,  n.  2980,  4989.  And  that  it  is  holy, 
n.  10,276.  And  that  it  is  spiritual,  n.  4480.  And  that  it  is 
divinely  inspired,  n.  9094.  That  this  is  the  meaning  of  inspi- 
ration, n.  9094. 

That  the  regenerate  man  is  actually  in  the  internal  sense 
of  the  Word,  although  he  knows  it  not,  inasnnich  as  his  in- 
ternal man,  which  is  endowed  with  spiritual  ])erception,  is 
open,  n.  10,401.  But  that  in  such  case  the  spiritual  principle 
of  the  Word  flows  into  natural  ideas,  and  thus  is  represented 
naturally,  because  while  he  lives  in  the  world  this  spiritual 
principle  tkinks  in  the  natural  ?nan,  so  far  as  it  comes  to  the 
perception  thereof,  n.  5614.    That  hence  the  light  of  truth, 


MEXTIO-N'ED  IN  THE  ArOCALYrSE. 


11 


witli  sucli  a?  are  enlightened,  is  derived  from  their  internal, 
that  is,  through  the  internal,  from  the  Lord,  n.  10,(391,  10,694. 
That  also  by  "the  same  way  there  is  an  influx  of  sanctity  com- 
municated to  those  who  esteem  the  Word  lioly,  n.  0789.  Inas- 
r.uch  as  the  regenerate  man  is  actually  in  the  internal  sense  of 
the  Word,  and  in  the  sanctity  thereof,  although  he  knows  it  not, 
that  therefore  after  death  he  comes  into  it  of  himself,  and  is 
no  longer  in  the  sense  of  the  letter,  n.  3220,  334:2,  3343.  That 
the  ideas  of  the  internal  man  are  spiritual ;  but  that  man  during 
his  life  in  the  world  does  not  attend,  thereto,  inasmuch  as  they 
are  within  his  natural  thought,  and  give  it  its  rational  faculty, 
n.  10,236,  10,2i0,  10,550.  But  that  man  after  death  comes 
into  those  his  spiritual  ideas,  because  they  are  proper  to  his 
s|)lrit,  and  then  not  only  thinks,  but  also  speaks  therefrom,  n. 
2i70,  2478,  2479,  10,568,  10,604.  Hence  it  is  that  it  was  said, 
that  the  regenerate  man  knows  not  that  he  is  in  the  spiritual 
sense  of  the  Word,  and  that  he  receives  illustration  thence. 

11.  That  in  the  internal  or  spiritual  sense  of  the  Woi-<l  there 
are  innumerable  arcana.  That  the  Word  in  the  iuteriuil  sense 
contains  innumerable  things  which  exceed  human  comprolien- 
sidii.  11.  ZO^o^  3086.  That  it  also  contains  Isliings  inetfable  and 
iucxplicuble,  n.  1905.  Which  are  manifested  only  to  angels, 
and  understood  by  them,  n.  167.  That  the  internal  sense  of 
the  Word  contains  arcana  of  heaven,  which  relate  to  the  Lord 
and  His  kingdom  in  heaven  and  on  earth,  u.  1 — 4,  937.  That 
those  areana  do  not  appear  in  the  sense  of  the  letter,  n.  937, 
1502,  2161.  That  many  things  in  the  writings  of  the  propliets 
appear  to  be  iinconnected,  which  yet  in  the  internal  sense 
cohere  in  a  beautiful  series,  n.  7153,  9022.  That  not  a  single 
expression,  nor  even  a  single  iota,  in  its  original  language,  can 
be  taken  from  the  literal  sense  of  the  Word,  without  an  inter- 
ruption in  the  internal  sense  ;  and  that  therefore,  by  the  Divine 
Providence  of  the  Lord,  the  Word  is  preserved  so  entire  as  to 
every  point,  n.  7933.  That  innumerable  things  are  contained 
in  every  particular  part  of  the  Word,  n.  6637,  8920.  And  in 
every  expression,  n.  1689.  That  there  are  innumerable  things 
contained  in  the  Lord's  prayer  and  in  every  particular  part 
thereof,  n.  0019.  And  in  the  precepts  of  the  decalogue ;  in 
the  external  sense  whereof,  notwithstanding,  some  things  are 
such  as  are  known  to  every  nation  without  revelation,  n.  SS07, 
8900.  That  in  every  tittle  of  the  letter  of  the  AVord,  in  the 
original  language,  there  is  a  sanctity,  shown  from  heaven  ;  see 
the  work  on  Heaven  and  Hell,  n.  260,  where  these  words 
of  the  Lord  are  explained,  "  That  not  one  jot  or  one  tittle  shall 
pass  away  from  the  law,"  Matt.  v.  18. 

That,  in  the  Word,  particularly  in  the  prophetical  parts, 
there  are  two  expressions  which  seem  to  signify  the  same  thing: 
but  that  one  has  relation  to  good,  and  the  other  to  truth,  n.  683, 
[20]  305 


11 


ON  THE  AVUITE  HORSE 


707,  2516,  S339.  That  in  the  Word  goods  and  truths  are  con- 
joined  in  a  wonderful  manner,  and  that  sucli  conjunction  is  only 
apparent  to  liini  who  is  acquainted  with  the  internal  sense, 
n.  10,551:.  And  thus  that  in  the  AVord,  and  in  every  part 
thereof,  there  is  a  Divine  niari'iage  and  a  heavenly  marriage, 
n.  0S3,  793,  801,  2173,  2516,  2712,  513S,  7022.  That  the  Di- 
vine marriage  is  the  marriage  of  Divine  Good  and  Divine  Truth, 
c<^i;sequently  it  is  the  Lord  in  heaven,  in  wlioni  alone  that 
marriage  exists  there,  n.  300i,  3005,  3009,  4:158,  5194,  55U2, 
6343,  79-15,  8339,  9263,  9314.  That  Jesus  also  signifies  Divine 
Good,  and  Christ  Divine  Truth,  and  thus  hoth  signify  the  Divine 
marriage  in  heaven,  n.  3004,  3005,  3009.  That  this  marriage 
is  in  every  particular  part  of  the  Word  in  its  internal  sense, 
and  thus  the  Lord  is  therein  as  to  Divine  Good  and  Divine 
Truth,  n.  5502.  That  the  marriage  of  good  and  truth  from  the 
Lord  in  heaven  and  in  the  church  is  called  the  heavenly  mar- 
riagv,  n.  2508,  2618,  2803,  3004,  3211,  3952,  6179.  That, 
therefore  in  this  respect  tlie  Word  is  a  kind  of  heaven,  n.  2173, 
10,126.  That  heaven  is  compared  in  the  Word  to  a  marriage, 
on  account  of  the  marriage  of  good  and  truth  therein,  n.  2758, 
3132,  4434,  4834. 

That  the  internal  sense  is  tlie  real  genuine  doctrine  of  the 
church,  n.  9025,  9430,  10,401.  That  they  who  understand  the 
Word  according  to  the  internal  sense,  know  the  real  and  true 
doctrine  of  the  church,  inasmucli  as  it  is  contained  in  the  in- 
ternal sense,  n.  9025,  9430,  10,401.  That  the  internal  of  the 
Woi'd  is  also  the  internal  of  the  church,  as  it  is  likewise  the 
internal  of  worship,  n.  10,460.  That  the  Word  is  the  doctrine 
t)f  love  to  the  Lord,  and  of  charity  towards  the  neighbor,  n. 
3419,  3420. 

That  the  Word  in  the  literal  sense  is  as  a  cloud,  and  that  in 
the  internal  sense  it  is  glory,  see  the  preface  to  the  18tli  chapter 
of  Genesis,  and  n.  5922,  6343,  where  these  words  are  explained, 

That  the  Loi'd  shall  come  in  the  clouds  of  heaven  with  glory." 
That  clouds  also  in  the  AVord  signify  the  Word  in  its  literal 
sense,  and  glory  the  Word  in  its  internal  sense,  see  the  preface 
to  the  18th  chapter  of  Genesis,  and  n.  4060,  4391,  5922,  6343, 
6752,  8106,  8781,  9430,  10,551,  10,574.  That  the  things  con- 
tained in  the  literal  sense,  respectively  to  those  which  are  in 
the  internal  sense,  are  like  rude  projections  round  a  polished 
optical  cylinder,  from  which  nevertheless  is  exhibited  in  the 
cylinder  a  beautiful  image  of  a  man,  n.  1871.  In  the  spiritual 
world  they  who  allow  and  acknowledge  only  the  literal  sense  of 
the  Woril,  are  represented  by  a  deformed  old  woman;  but  they 
who  allow  and  acknowledge  the  internal  sense  together  with  the 
litiM'al  sense,  are  represented  by  a  virgin  in  beautiful  clothing, 
n.  1774.  That  the  Word  in  its  whole  com[)lex  is  an  image  ot 
heaxeii  ;  f  >r  the  Word  is  Divine  Truth,  and  Divine  Truth  con- 
306 


MENTIONED  IN  THE  ArOCAXYl'SE. 


11,  12 


stitntes  heaven,  and  heaven  resembles  one  man,  and  therefore 
in  this  respect  the  AVord  is  as  it  Avere  an  image  of  man,  n. 
187.  That  heaven  in  one  complex  resembles  one  man,  may 
be  seen  in  the  work  on  IIkaven  and  Hell,  n.  59 — 67.  And 
that  the  Divine  Truth  proceeding  from  tlie  Lord  constitutes 
heaven,  n.  126—140,  200—212.  That  the  Word  is  repre- 
sented before  the  angels  under  the  most  beautiful  and  agreea- 
ble forms,  n.  1767,  1768.  That  the  literal  sense  is  as  the  body, 
and  the  internal  sense  as  the  sonl  of  that  body,  u.  8943.  That 
hence  the  life  of  the  Word  is  from  the  internal  sense,  n.  1405, 
4857.  Tliat  the  Word  is  pure  in  the  internal  sense,  but  that  it 
does  not  appear  so  in  th^  literal  sense,  n.  2362,  2396.  That 
the  things  which  are  in  the  literal  sense  derive  tlieir  sanctity 
from  the  internal  contents,  n.  10,126,  10,728. 

That  the  historical  parts  of  tlie  Word  also  have  an  internal 
sense,  but  more  remote  from  the  letter,  n.  4989.  Consequently 
that  the  historical  as  well  as  the  prophetical  parts  of  the  Word 
contain  arcana  of  heaven,  n.  755,  1659,  1709,  2310,  2333, 
That  the  angels  do  not  perceive  those  parts  historically,  but 
according  to  their  spiritual  signification,  n.  6884.  That  the 
interior  arcana  contained  in  the  historical  parts  are  less  evident 
to  man  than  those  contained  in  the  prophetical  parts,  by  reason 
that  the  mind  is  engaged  in  viewing  and  considering  the  his- 
torical transactions,  n.  2176,  6597. 

The  nature  of  the  internal  sense  of  the  Word  is  further 
shown,  n.  1756,  1984,  2004,  2663,  3033,  7089,  10,604,  10,614. 
And  illustrated  by  comparisons,  n.  1873. 

12.  That  the  Word  is  written  hy  correspondences,  and  thus  hj 
representatives.  That  the  Word  as  to  its  literal  sense  is  written 
by  mere  correspondences,  that  is,  by  such  things  as  represent 
and  signify  the  spiritual  things  of  heaven  and  the  church, 
n.  1404,  1408,  1409,  1540,  1619,  1659,  1709,  1783,  2179,  2763, 
2899.  That  this  was  done  for  the  sake  of  the  internal  sense, 
which  there  is  in  every  part,  n.  2899.  Consequently  for  the  sake 
of  heaven,  inasmuch  as  the  inhabitants  thereof  do  not  understand 
the  Word  according  to  the  literal  sense,  which  is  natural,  but 
according  to  the  internal  sense,  which  is  spiritual,  n.  2899. 
That  the  Lord  spake  by  corre'-pondences,  representatives,  and 
significatives,  because  he  spake  from  the  Divine,  n.  9049,  9063, 
9086,  10,126,  10,728.  That  the  Lord  thus  spoke  to  the  world, 
and  at  the  same  time  to  heaven,  n.  2533,  4807,  9049,  9063. 
9086.  That  the  things  spoken  by  the  Lord  went  through  the 
whole  heaven,  n.  4637.  That  the  historical  parts  of  the  Word 
are  representative,  and  the  expressions  significative,  n.  1540, 
1659,  1709,  1783,  2687.  That  the  Word  could  not  be  written 
in  any  other  style,  consistently  with  its  being  the  medium  of 
communication  and  conjunction  with  the  heavens,  n.  2899_ 
6943,  9481.    That  tlicy  are  in  a  great  error,  who  despise  the 

307 


12 


ON  THE  WHITE  HORSE 


Word  Gn  account  of  the  apparent  simplicity  and  rudeness  of  its 
style,  and  who  fancy  that  tliey  should  receive  the  Word,  if  it 
were  written  in  a  different  style,  n.  87S3.  Tliat  the  method 
and  style  of  writing,  which  prevailed  amongst  the  most  ancient 
inhabitants  of  the  earth,  was  by  correspondences  and  repre- 
sentatives, n.  605,  1756,  9912.  That  tlie  ancient  wise  men 
Avere  delighted  Avith  the  Word,  because  of  the  representatives 
and  signiticatives  therein,  from  experience,  n.  2592,  2593.  Thai 
if  a  man  of  the  most  ancient  church  had  read  the  Word,  lie 
would  have  seen  clearly  the  things  contained  in  the  internal 
sense,  and  but  obscurely  the  things  contained  in  the  external 
sense,  n.  449.  That  the  sons  of  Jacob  were  brought  into  the 
land  of  Canaan,  because  all  the  places  in  that  land,  from  the 
most  ancient  times,  were  made  representative,  n.  1585,  3686, 
4441,  5136,  6516.  And  that  thus  the  Word  might  be  there 
written,  wherein  those  places  should  be  mentioned  for  the  sake 
of  the  internal  sense,  n.  3686,  4447,  5136,  6416.  But  that 
nevertheless  the  Word  as  to  the  external  sense  was  changed  for 
the  sake  of  that  nation,  but  not  as  to  the  internal  sense,  n. 
10,453,  10,461,  10,603,  10,604.  Many  jiassages  adduced  from 
tlie  Word  concerning  that  nation,  which  must  be  understood 
according  to  the  internal  sense,  and  not  according  to  the  sense 
of  the  letter,  u.  7051.  Inasmuch  as  that  nation  represented 
the  chui-ch,  and  the  Word  was  wi-itten  with  them  and  concern- 
ing them,  that  therefore  Divine  Celestial  things  were  signiHed 
by  their  names,  as  by  Keuben,  Simeon,  Levi,  Judah,  Ej)hraim, 
Joseph,  and  the  rest:  and  that  by  Judah  in  the  internal  sense 
is  signified  the  Lord  as  to  celestial  love,  and  his  celestial  king- 
dom, n.  3654,  3881,  3882,  5782,  6362—6382. 

I^or  the  letter  understanding  of  the  natxire  and  meaning  of  cor- 
respondences and  representatives  in  the  Word,  something  shall  he 
here  said  concerning  them.  That  all  things  which  correspond 
ai-e  likewise  representative,  and  thereby  significative,  so  that 
correspondences  and  representations  are  one,  n.  2890,  2897, 
2971,  2987,  2989,  2990,  3002,  3225.  Tlie  nature  of  corres- 
pondences and  representations  shown  from  experience  and 
examples,  n.  2703,  2987—3002,  3213—3226,  3337—3352. 
3472—3485,  4218—4228,  9280.  That  the  science  of  corre- 
spondences and  representations  was  the  chief  science  amongst 
the  ancients,  n.  3021,  3419,  4280,  4749,  4844,  4964,  4965, 
6004,  7729,  10,252.  Especially  among  the  people  of  the  east, 
n.  5702,  6692,  7097,  7779,  9391,  10,252,  10,407.  And  in 
Egypt  more  than  in  other  countries,  n.  5702,  6692,  7097,  7779, 
9391,  10,407.  Also  among  the  Gentiles,  as  in  Greece,  and 
in  other  places,  n.  2762,  7729.  But  that  at  this  day  the  science 
of  correspondences  and  representations  is  lost,  particularly  in 
Europe,  n.  2894,  2895,  2994,  3630,  3632,  3747,  3748,  3749, 
4581,  496f,  10,252.  Tiiat  nevertheless  this  science  is  more 
308 


MENTIOXED  IX  TIIK  APOCALYPSE. 


18 


oxcenoiit  than  all  other  sciences,  inasmuch  as  without  it  the 
Word  cannot  be  understood,  nor  the  sig-nitication  of  the  rites 
of  the  Jewish  church  which  are  recorded  in  the  Word,  nor  can 
it  be  known  what  the  nature  of  heaven  is,  nor  what  the  spi- 
ritual principle  is,  nor  in  what  manner  a  spiritual  influx  takes 
place  into  what  is  natural,  nor  how  the  case  is  with  respect  to 
the  influx  of  tlie  soul  into  the  body,  with  manj'  other  matters, 
n.  4180,  and  in  the  places  above  cited.  Tliat  all  things  which 
appear  before  spirits  and  angels,  are  representative  accordinirto 
correspondences,  n.  1971,  3213—3226,  3457,  3475,  3485,  9481, 
9574,  9576,  9577.  Tliat  the  heavens  are  full  of  representatives, 
11.  1521,  1532,  1619.  That  representatives  are  more  beautiful, 
and  more  perfect,  in  proportion  as  they  are  more  interior  in  t!>e 
heavens,  n.  3475.  That  representatives  there  are  real  appear- 
ances, inasmuch  as  they  are  derived  from  the  light  of  heaven 
which  is  Divine  Ti-uth,  and  which  is  the  very  essence  of  the 
existence  of  all  things,  n.  3485. 

Tlie  reason  why  all  and  every  particular  existence  in  the 
spiritual  world  has  its  representation  in  the  natural  world,  is, 
because  wliat  is  internal  assumes  to  itself  a  suitable  clothing  in 
what  is  external,  whereby  it  makes  itself  visible  and  apparent, 
n.  6275,  6284,  6299.  Tlius  the  end  assumes  a  suitable  clothing, 
that  it  may  exist  as  the  cause  in  a  lower  sphere,  and  afterwards 
that  it  may  exist  as  the  eflect  in  a  sphere  still  lower  ;  and  when 
the  end,  by  means  of  the  cause,  becomes  the  effect,  it  then 
becomes  visible,  or  appears  before  the  eyes,  n.  5711.  This 
may  be  illustrated  by  the  influx  of  the  soul  into  the  body, 
whereby  the  soul  assumes  a  clothing  of  such  things  in  the  body 
as  enable  it  to  express  all  its  thoughts  and  affections  in  a 
visible  form  ;  wherefore  thought,  when  it  descends  by  influx 
into  the  body,  is  there  represented  by  such  gestures  and  actions 
as  correspond  to  it,  n.  2988.  The  afiections  of  the  mind 
are  manifestly  represented  in  the  face,  by  the  various  conflgn- 
rations  of  the  countenance,  so  as  to  be  there  rendered  visible, 
11.  4791 — 4805,  5695.  Hence  it  is  evident,  that  all  and  every 
particular  existence  in  nature  has  in  it  a  latent  cause  and  end 
Ji'om  the  spiritual  world,  n.  3562,  5711.  Inasmuch  as  the 
things  Avhich  are  in  nature  are  the  ultimate  effects,  within 
which  are  prior  or  superior  things,  n.  4240,  4939,  5051,  6275, 
6284,  6299,  9216.  That  internal  things  are  the  objects  repre 
sented,  and  external  things  the  objects  representing,  n.  4292. 
What  is  further  meant  by  correspondences  and  representations 
may  be  seen  in  the  work  on  Heaven  and  Hell,  where  it 
treats  of  the  correspondence  between  all  things  of  heaven,  and 
all  things  of  man,  n.  87 — 102.  Of  the  correspondence  of 
heaven  with  all  things  on  earth,  n.  103 — 115.  And  of  repre- 
fcentatives  and  appearances  in  heaven,  n.  170 — 176. 

Forasmuch  as  all  things   in  nature  are  representative  of  sni- 

309 


13  ON  THE  WHITE  HOKSE 

ritual  and  celestial  things,  therefore  in  the  churches  which 
existed  in  ancient  times,  all  the  externals,  which  were  rituals, 
were  )e})i-esentative,  and  therefore  these  churches  were  called 
representative  churches,  519,  521,  2896.  That  the  cliurch 
founded  aniono;  the  children  of  Israel  was  a  representative 
church,  n.  1003,  2179, 10,149.  That  all  the  rituals  therein  were 
externals,  which  represented  internals,  such  as  helong  to  heaven 
and  the  church,  n.  •1288,  4874.  That  the  re])resentatives  of  tlie 
church  and  of  worship  ceased  when  the  Lord  came  into  the 
world  and  manifested  Himself,  because  the  Lord  opened  the 
internals  of  the  church,  and  because  all  things  of  that  church 
in  a  supreme  sense  regarded  Him,  n.  4832. 

13.  Of  the  literal  or  external  sense  of  the  Word.  That  the 
literal  sense  of  the  "Word  is  according  to  appearances  in  the 
world,  n.  584,  926,  1719,  1720,  1832,  1874,  2242,  2520,  2533. 
And  adapted  to  the  conceptions  of  the  simple,  2533,  9049, 
9063,  9086.  That  the  Word,  in  the  literal  Bense,  is  natural, 
n.  8783;  because  what  is  natural  is  the  ultimate,  whereni 
spiritual  and  celestial  things  find  their  limits,  and  upon  which 
thev  rest  like  a  house  upon  its  foundation  ;  and  that  otherwise 
the  internal  sense  of  the  Word,  without  the  external,  would  be 
like  a  house  without  a  foundation,  n.  9360,  9430,  9S24,  9433, 
10,044,  10,436.  That  the  Word  being  of  such  a  nature  con- 
tains both  a  spiritual  and  celestial  sense,  n.  9407.  And  of 
consequence,  that  it  is  holy  and  divine  in  the  literal  sense,  as 
to  all  and  every  i>art  thereof,  even  to  every  single  iota,  n.  639, 
680,  1319,  1870,  9198,  10,321,  10,637.  That  the  laws  ordained 
for  the  sons  of  Israel,  notwithstanding  their  being  repealed,  are 
yet  the  holv  Word,  on  account  of  the  internal  sense  which  they 
contain,  n.  9210,  9259,  934^.  That  among  the  laws,  judg- 
ments and  statutes,  ordained  in  the  Israelitish  or  Jewisli 
church,  which  was  a  representative  church,  there  are  some 
Avhich  are  still  in  force  both  in  their  external  and  internal 
sense  ;  which  ought  strictly  to  be  observed  in  their  external 
sense ;  some  which  may  be  of  use,  if  people  are  disposed  to 
observe  them  ;  and  some  which  are  absolutely  repealed,  n.  9349. 
That  the  Woi-d  is  divine  even  in  those  statutes  which  are  re- 
pealed, on  account  of  the  heavenly  things  which  lie  concealed 
in  their  internal  sense,  n.  10,637. 

What  the  quality  of  the  Word  is  in  the  literal  sense,  if  not 
nnderst(Hi(l  at  the  same  time  as  to  the  internal  sense,  or,  what 
is  the  same  thing,  according  to  true  doctrine  from  the  Word, 
n.  10,402.  That  innumerable  heresies  spring  np  from  the  literal 
sense  of  the  Word  without  the  internal  sense,  or  without 
genuine  dnctrine  drawn  from  the  Word,  n.  10,401.  That  they 
who  are  in  extonuiKs  Avithout  internals,  cannot  bear  the  interior 
things  of  the  Word,  n.  10,694.  That  the  Jews  Avere  of  this  de- 
ecription,  and  that  they  are  such  also  at  the  present  day,n.  301, 
310 


MKNTIONEP  IN  THE  APOCALYPSE. 


14 


302,  303,  3479,  4-1:29,  4433,  46S0,  4S44,  4S47,  10,396,  10,401, 
10,407,  10,G95,  10.701,  10,707. 

14.  That  the  Lord  is  the  Word.  That  the  Word  in  its 
inmost  sense  treats  solely  of  the  Lord,  describing  all  the  states 
of  the  glorification  of  His  Humanity,  that  is,  of  its  union  with 
the  Essential  Divinity,  and  likewise  all  the  states  of  the  subju- 
gation of  the  hells,  and  the  reducing  to  order  of  all  things 
thereui,  as  well  as  in  the  heavens,  n.  2249,  7014.  Thus  that 
the  inmost  sense  describes  the  Lord's  whole  lit'e  on  earth, 
and  that  tliereby  the  Lord  is  continually  present  with  the 
angels,  n.  2523.  That  therefore  the  Lord  alone  is  in  the 
inmost  part  of  the  Word,  and  that  the  divinity  and  sanctity  of 
the  "Word  is  from  thence,  n.  1873,  9357.  That  the  Lord's 
saying,  that  the  Scripture  was  fulfilled  concerning  Ilim,  signi- 
fies, that  all  things  were  fulfilled  which  are  contained  in  the 
inmost  sense,  n.  7933. 

That  the  Word  signifies  Divine  Truth,  n.  4692,  5075,  9987. 
That  the  Lord  is  the  Word,  because  He  is  Divine  Truth,  n.  2533. 
That  the  Lord  is  the  Word  also  for  this  reason,  becaust-  the 
Word  is  from  Him,  and  treats  of  Him,  n.  2S59.  And  because 
it  treats  of  the  Lord  alone  in  its  inmost  sense  ;  thus  the  Lord 
Himself  is  therein,  n.  1873,  9357.  And  because  in  all  and 
in  every  part  of  the  AVord  there  is  a  marriage  of  Divine  Good 
and  Divine  Truth,  which  marriage  is  in  the  Lord  alone,  n.  3004, 
3005,  3009,  415S,  5194,  5502,  6343,  7945,  8339,  9263,  9314. 
That  Divine  Truth  is  the  only  real  existence  in  the  universe;  and 
that  the  substance  in  which  it  is,  and  which  is  the  Divine, 
is  the  only  substantial  existence,  n.  5272,  68S0,  7004,  8200. 
And  inasuuich  as  Divine  Truth  proceeding  from  the  Lord  as  the 
sun  in  heaven  is  light  there,  and  Divine  Liood  is  heat  there  ;  and 
inasmuch  as  all  things  in  heaven  derive  their  existence  there- 
from, as  all  things  in  the  world  derive  their  existence  from  light 
and  heat,  which  are  also  in  their  own  substances,  and  act  by 
means  thereof;  and  inasmuch  as  the  natural  woi-ld  exists  by 
means  of  heaven  or  the  spiritual  world  ;  it  is  plain  that  all 
things  were  created  from  1  )i  vine  Truth,  and  consequently  from 
the  Word,  accoixling  to  this  ]>;issage  in  John,  "In  the  begin- 
ning was  the  Word,  and  the  A\'ord  was  with  God,  and  the  "W^rd 
was  God,  and  by  it  all  things  were  made  that  were  made ;  and 

THE    WOKD   -WAS  MADE  FLESH,"   cluip.    i.    1,    2,  3,    14  ;   U.  2S03, 

2884,  5272,  7830.  Further  particulars  concerning  the  creation  of 
all  things  from  Divine  Ti'uth,  consequently  by  the  Lord,  may  be 
eeen  in  the  work  on  Heaven  and  Hell,  n.  137;  and  mure 
fully  in  the  article  ccncerning  the  sun  in  heaven,  where  it  is 
shown  that  the  Lord  is  that  sun,  and  that  it  is  His  Divine  Love, 
n.  116 — 125.  And  that  Divine  Truth  is  light,  and  Divine  Good 
is  heat,  proceeding  from  that  sun  in  heaven,  n.  126 — 140. 
That  the  conjunction  of  the  Lord  with  man  is  efiected  by 

311 


15—17 


ON  THE  WHITE  HOKSE 


tlie  Word,  tlirough  tlie  niediiini  of  the  internal  sense,  n.  10,375. 
That  this  conjunction  is  effected  by  all  and  every  part  of  the 
Word,  and  that  herein  the  Word  i's  to  be  admired  beyond  all 
other  writings,  n.  10,G32,  10,033,  10,634.  Tliat  since  the  time 
of  wilting  the  Word,  the  Lord  thereby  speaks  with  men, 
n.  10,29U.  For  further  particnlars  respecting  the  conjunction 
of  Iieaven  with  man  bv  means  of  the  Word,  see  the  work  on 
Heaven  and  Hell,  n.''303— 310. 

15.  Of  thone  who  are  against  the  Word.  Of  those  who  de- 
spise, blaspheme,  and  profane  the  Word,  n.  1878.  Tlieir  quality 
in  the  other  life,  n.  1761,  9222.  That  they  represent  the 
viscous  parts  of  the  blood,  n.  5719.  How  great  the  danger  is 
which  arises  from  profaning  the  Word,  n.  571 — 582.  ""How 
hurtful  it  is,  if  principles  of  falsity,  particnlarly  those  which 
favor  self-love  and  the  love  of  the  world,  are  confirmed  by  the 
Wold,  11.  589.  That  they  wlio  are  in  no  affection  of  truth  for 
its  own  ssuke,  utterly  reject  the  things  appertaining  to  the  in- 
U'l'iuil  sense  of  the  Word,  and  nauseate  them,  from  experience 
of  such  in  the  world  of  spirits,  n.  5702.  Of  some  in  the  other 
life,  who  endeavored  altogether  to  reject  the  interior  things  of 
the  Word,  and  that  such  are  deprived  of  rationality,  n.  1879. 

16.  Which  are  the  books  of  tlie  Word.  That  the  books  of 
the  Word  are  all  those  which  have  the  internal  sense  ;  but  that 
those  books  which  have  not  the  internal  sense  are  not  the 
Word.  That  the  books  of  the  Word  in  the  Old  Testament  are, 
The  five  books  of  Moses;  tue  book  of  Joshua;  the  book 
OF  Judges  ;  the  two  books  of  Samuel  ;  the  two  books  of 
Kings  ;  the  Psalms  of  David  ;  The  Prophets  Isaiah,  Jere- 
miah, THE  Lamentations,  Ezekiel,  Danikl,  Hosea,  Joel, 
Amos,  Obadiah,  Jonah,  Micah,  Nahum,  Habakkuk,  Ze- 
piiAMAH,  Haggai,  Zechaeiah,  Malaohi.  Li  the  New 
Te.<tament,  the  four  Evangelists,  Matthew,  Mark,  Luke, 
John  ;  and  the  Apocalypse.  The  rest  have  not  the  internal 
sense,  n.  10,325. 

That  the  book  of  Job  is  an  ancient  book,  which  indeed  con- 
tains an  internal  sense,  but  not  in  series,  n.  3570,  9942. 

17.  Further  particulars  respecting  theWord.  That  the  term 
Woiii),  in  Hebrew,  signifies  various  things ;  as  speech,  or 
discourse,  thought  of  the  mind,  every  thing  that  lias  a  real 
existence,  and  also  something,  n.  9987.  That  the  Word  sig- 
nities  Divine  Truth  and  the  Lord,  n.  2533,  4692,  5075,  9987. 
That  words  signify  truths,  n.  4692,  5075.  That  they  signify 
doctrinals,  n.  12y8.  Tiiat  the  ten  words  signify  all  Divine 
Truths,  n.  10,688. 

That  in  the  Word,  particularly  in  the  pro])lietic  parts,  there 
arc  two  expressions  that  signify  one  thing,  and  that  the  one 
has  relation  to  good  and  the  other  t(_)  truth,  which  are  thus 
conjoined,  n.  083,  7U7,  5516,  8339.  Tliat  it  can  be  known  only 
312 


MENTIONED  IN  THE  ArOCALYPSE. 


17 


from  tlie  internal  sense  of  the  Word,  -what  expression  refers  to 
good  and  wliat  to  truth  ;  for  there  are  piopei-  words  by  which 
things  appertaining  to  good  are  exjiressed,  and  proper  words 
by  which  tilings  apjjcrtaining  to  ti'uth  are  expressed,  n.  793, 
SOI.  And  this  so  dcterniiiiately,  that  it  may  be  known  merely 
from  the  words  made  use  of,  whether  the  subject  treated  of 
bo  good,  or  whether  it  be  truth,  n.  2722.  That  frequently 
one  expression  implies  a  universal,  and  the  other  expression 
imi;)lies  a  certain  specific  particular  of  that  universal,  n.  2212. 
Tliat  there  is  a  species  of  reciprocation  in  the  Word,  concern- 
ing which  see  n.  22i0.  That  most  expressions  in  the  Word 
have  also  an  opposite  sense,  n.  4S16.  That  the  internal  sense 
proceeds  regularly  according  to  the  subject  predicated,  n.  4502. 

That  they  who  have  been  delighted  witli  the  Word,  in  the 
other  life  receive  the  heat  of  heaven,  wherein  is  celestial  love, 
according  to  the  quality  and  degree  of  their  delight  arising  from 
love,  n.  1773. 


KSV  OF  THE  WHITE  HORSE. 


818 


AX  APPENDIX 


THE  TREATISE 


THE  WHITE  HORSE, 


From  the  Latin  of 

EMAlsTUEL  SWEDEKBORG, 

Servant  of  the  Lord  Jesus  Christ, 


NEW  YORK: 

AMERICAN  SWEDEXBORG  PRINTING  AND  PUBLISHING  SOCIJTT, 


APPENDIX 

TO  THE 

TREATISE  ON"  THE  WHITE  nOESE. 


1.  That  a  horse  slionld  signify  tlie  understanding  of  truth, 
and.  hi  tlie  opposite  sense,  reasonings,  which  appear  as  if  they 
were  tlie  result  of  understanding,iii  eonfiniiation  of  the  false,  must 
needs  appear  strange  at  this  day  ;  I  shall  therefore  bring  toge- 
ther some  other  j^assages  from  the  AYord,  where  tlie  expression, 
Horse,  occurs.  Thus  in  the  following:  "Is  thy  wrath  against 
the  sea,  O  Jehovah,  that  thou,  ridcnt  on  thine  horses  f  Thy  cha- 
riots are  salvation.  Thou  hast  trodden  the  sea  with  th  ine  horses^ 
even  the  mire  of  the  waters,"  llabakkuk,  chap.  iii.  8,  15. 
"  The  hoofs  of  the  horses  [of  Jehovah]  are  counted  as  rocks," 
Isaiah  v.  28.  "  At  thy  rebuke  both  the  chariot  and  the  horse 
have  fallen  asleep,"  Psalm  Ixxvi.  6.  "I  will  overthrow  the 
throne  of  kingdoms,  ami  I  will  overthrow  the  chariot,  and  those 
that  ride  in  it,  and  the  horses  and  their  riders  shall  come  down," 
TIaggai  ii.  22.  "  I  will  cut  oif  tlw  horse  from  Jerusalem;  but 
to  the  Gentiles  he  will  spL'uk  peace,"  Zecliariah  ix.  10. 

2.  In  these  passages,  ho/'sc  sigiiilies  the  understanding  of  truth 
in  the  church  ;  and  chariot,  docti'ine  thence  derived  ;  and  they 
who  ride  hi  the  chariots,  and  on  the  horses,  signify  those  who 
understand,  and  are  in  the  doctrine  of  truth  derived  from  the 
Word.  But  this  may  appear  yet  more  evident  from  the  fol- 
lowing ])assagcs  :  "  Gather  yourselves  on  every  side,  on  account 
of  the  sacrifice;  ye  shall  be  tilled  at  my  table  'wilh  horse  tmd 
irifli  chariot;  thus  will  I  set  my  gloiy  among  the  Gentiles," 
Ezekiel  xxxix.  17,  20,  21.  "  Gather  yourselves  together  unto 
the  supjier  of  the  great  God,  that  ye  may  eat  the  flesh  of  Iiorses^ 
and  of  them,  that  sit  on  the?/)"  Apocalypse  xix.  17,  IS.  In 
addition  to  these,  the  following  may  be  taken  as  a  still  further 
evidence  of  the  signification  of  horse  and  chariot:  "Gird  thy 
swoid  upon  the  thigh,  O  Mighty  One,  ride  upon  the  Word  of 
IViiih,"  I'salm  xlv.  3,  4.  "  Sing  ye,  extol  him  that  rideth  on 
the  clouds,"  Psalni  Ixviii.  4.  "  Jehovah  is  riding  upon  a  cloud," 
Isaiah  xix.  1.  "Sing  ye  praises  unto  the  Lord,  who  riddli  on 
the  heaven  of  heavens,  which  was  of  old,"  Psalm  Ixviii.  32,  33. 

God  rode  upon  a  cherub,"  Psalm  xviii.  10.  "  Then  shalt  thou 

317 


APPENDIX  TO  THE 


delight  thyself  in  Jehovah,  and  /  will  cause  thee  to  ride  upon 
the  high  places  of  the  land,"  Isa.iah  14.    "I  Avill  make 

E]>liraiin  to  ride,"  Ilosea  x.  11.  In  these  places,  to  ride  sig- 
nifies to  instruct  and  be  instructed  in  the  truths  of  doctrine, 
and  so  to  become  wise.  The  high  places  of  the  land  signify  the 
sublimer  truths  of  the  church,  and  E[)hraiiu  also  the  under- 
standing of  the  "Word.  Tlie  like  signiticatiDiis  are  to  be  applied 
to  the  horses  and  chariots  mentioned  in  Zechuriah  ;  and  to  the 
four  chariots  which  came  out  from  between  two  mountains,  to 
each  of  which  were  attached  four  horses  that  were  r^-d,  black, 
white,  and  grisled  ;  tliese  are  called  spirits,  and  are  said  to  have 
gone  forth  from  standing  before  the  Lord  of  the  whole  laud, 
chap.  vi.  1  to  15.  And  also  to  these  in  the  Apocalypse  :  "  When 
the  Lamb  opened  the  seals  of  the  Book,  there  went  forth  in 
order  horses,  the  first  a  while  horse,  the  second  a  red  horse, 
the  third  a  black  horse,  and  the  foui-th  a  pale  horse,"  vi.  1  to  8. 
The  Book  whose  seals  the  Lamb  opened  is  the  Word,  and  from 
this  Word  it  is  evident  that  nothing  but  the  understanding  of 
it  could  go  forth  ;  for  what  else  could  be  meant  by  four  horses 
going  t'orth  fi-om  an  open  book  ? 

3.  But  take  the  same  ex]ircssions  when  applied  in  an  opposite 
sense,  and  it  will  be  clear  tliat  horse  signifies  the  understanding 
of  truth,  and  chariot  docti-ine  ;  in  that  o])]iosite  sense,  however, 
a  horse  signifies  the  understanding  of  ti'utli  ^\■llen  falsified  by 
reasonings  ;  and  a  chariot,  the  doctrine  or  lieresy  thence  de- 
rived ;  as,  "  Woe  to  them  that  go  down  to  Egypt  lor  help,  and 
stay  on  horses,  and  look  not  unto  the  Holy  One  of  Israel;  for 
Egyj)t  is  man  and  nr>t  God.  and  his  horses  flesh  and  not  spirit," 
Isaiah  x.xxi.  L  3.  "  Then  shalt  thou  set  him  as  king  over  Israel 
whom  Jehovah  thy  God  shall  choose.  But  he  shall  not  multiply 
horses  to  himself,  nor  bring  back  the  people  unto  Egypt,  to  the 
end  that  he  ma}^  multiply  horses,''''  Deuteronomy  xvii.  15,  16. 
These  expressions  are  used,because  Egypt  represents  the  natural 
man,  who,  by  reasonings  di-awn  from  the  bodily  senses,  perverts 
the  truths  of  the  Word.  For  what  else  could"be  meant  by  the 
horses  of  Egyjit  being  flesh  and  not  spiiit,  and  what  that  the 
king  should  not  multipl}'  horses,  but  false  doctrines  of  religion  ? 
"  Ashur  shall  not  save  us,  we  will  not  ride  npon  a  liorse,''' 
Hosea  xiv.  4.  "Some  trust  in  a  chariot,  and  some  in  horses, 
but  we  Avill  make  our  boast  in  the  uame  of  Jehovah  our  God," 
Psalm  XX.  7.  ^'■Horses  are  a  lying  thing  for  safety,"  Psalm 
xxxiii.  17.  "Thus  saith  the  Holy  One  of  Israel,  in  confidence 
shall  be  your  sti'ength  ;  but  ye  said,  no  ;  we  will  flee  upon  a 
horse,  we  will  i-ide  upon  the  swift,"  Isaiah  xxx.  15,  16.  "  Je- 
hovah shall  make  the  house  of  Judah  as  a  horse  of  ylory  /  and 
tlie  riders  on  horses  shall  be  confounded,"  Zechariah  x.  3,  5. 
"I  will  bring  upon  Tyre,  Nebuchadnezzar  king  of  Babylon, 
with  horse,  and  with  chariot,  and  with  horsemen  ;  by  reason  of 
318 


TKKATISE  OX  THK  WIIITIC  IIORSK. 


the  abundance  of  Itorsns,  tlioir  dust  shall  cover  tlieo,  tliy  Avails 
eliall  shake  at  the  voice  of  the  horsenicn  and  of  the  c/i-irint  : 
•with  the  lioofs  of  horses  shall  he  tread  down  all  thy  sti-eete," 
Ezekiel  xxvi.  7 — 11.  In  the  Word,  Tyre  signifies  the  church 
as  to  the  knowledges  of  truth  ;  and  the  king  of  Bal)yloii,  their 
falsification  and  profanation  ;  and  it  is  on  this  acconiit  said 
that  he  would  come  with  liorso,  with  chariot,  and  Avith  ImixMiU'ii, 
and  that  by  reason  of  the  abundance  of  hoi-ses  their  dust  shi)uld 
cover  it.  "  Woe  to  the  city  of  blood,  the  wiinle  is  full  of  a  lie  ; 
there  are  the  neighing  Jtorse  and  the  l)onndiiig  chnrioi^''  Nahuni 
iii.  1 — -i.  A  c'itv  of  blndd  signities  ductrino  drawn  fiMin  the 
truths  of  the  Woi'd  when  those  truths  arc  fal.-itied.  Xi  under- 
stand the  truth  of  the  AVord  when  it  is  falf-ifiod  and  as  truth 
destroyed,  is  also  meant  by  the  red,  the  hlacl',  and  ihc  pale 
horses,  in  the  Apocalypse,  vi.  4,  5,  8.  Since,  then,  the  under- 
standing of  truth  is  signified  by  a  horse,  and  in  an  opposite 
sense  the  understanding  of  the  false,  it  may  appear  from  this 
what  the  Word  is  in  its  spiritual  sense. 

4.  It  is  commonly  known,  that  in  Egypt  there  were 
hieroglyphics,  and  that  they  were  inscribed  on  the  columns 
and  walls  of  the  temples  aiid  other  buildings  ;  it  is  acknow- 
ledged, however,  that,  at  this  day,  no  one  is  able  to  determine 
their  signification.  Those  hieroglyphics  were  no  other  than 
the  correspondences  between  the  spiritual  and  tJn'  rhiiiiral, 
to  which  science  the  Egyptians  more  than  any  people  in  Asia  ap- 
plied themselves,  and  according  to  which  the  very  early  nations 
of  Greece  formed  their  fables  ;  for  this,  and  this  only,  was  the 
most  ancient  style  of  composition  ;  to  which  1  can  add  the 
new  information,  that  every  object  seen  by  S]jirits  and  angels  in 
the  spiritual  woihl  is  a  mere  correspondence  ;  and  the  Holy 
Scripture  is  on  this  account  written  by  correspondences,  that 
so  it  might  be  the  medium  of  conjunction  between  the  men  of 
the  church  and  the  angels  of  heaven.  But  as  the  Egyptians, 
and  along  with  them  the  people  of  the  kingdoms  of  Asia,  began 
to  convert  these  correspondences  into  idolatry,  to  which  the 
children  of  Israel  were  prone,  these  latter  were  forbidden  to 
make  any  use  of  them.  This  is  evident  from  the  first  com- 
mandment of  the  decalogue,  which  says,  "  Thou  shaltnot  nudce 
unto  thee  any  graven  image,  nor  any  likeness  \([f  any  thing] 
that  is  in  the  heavens  above,  or  that  is  in  the  earth  beneath,  or 
that  is  in  the  waters  under  the  earth.  Thou  shalt  not  bow 
down  thyself  to  them,  nor  serve  them,  for  I  Jehovaii  thy  God 
am  a  jealous  God,"  Deuteronomy  v.  8,  9.  Besides  this, ^  there 
are  in  other  parts  many  passages  to  the  same  purport.  From 
that  time,  the  science  of  correspondences  became  extinct,  and 
successively  to  such  an  extent,  that  at  this  day  it  is  scarcely 
known  that  the  science  ever  existed,  and  that  it  is  an  object  of 
importance.    But  the  Lord  being  now  about  to  establish  a  New 

319 


4 


APPENDIX,  ETC. 


Chnrcli,  -wliicli  will  have  its  foundation  in  the  Word,  and  which 
church  is  meant  by  the  New  Jerusalem  in  the  Apocalypse  ;  it 
has  pleased  Ilim  to  reveal  this  science,  and  thus  to  disclose 
what  tlie  Word  is  in  its  bosom  or  spiritual  sense.  This  I  liave 
done  in  the  works  entitled,  Arcana  Ccelestia,  publislied  at 
London,  and  Apocalypse  Revealed,  published  at  Amster- 
dam. As  the  science  of  correspondences  was  esteemed  by  the 
ancients,  the  science  of  sciences,  and  constituted  their  wisdom, 
it  would  surely  be  of  importance  for  some  one  of  your  Society  to 
devote  his  attention  to  it ;  and  for  this  purpose  he  may  begin,  if 
it  be  agreeable,  with  the  correspondences  disclosed  in  tlie  Apo- 
calypse Rkvealkd.  Should  it  be  desired,  I  am  willing  to  unfold 
the  meaning  of  the  Egyptian  hieroglyphics,  which  are  nothing 
else  but  correspondences,  these  being  discovered  and  proved 
fi'om  the  Word,  in  the  Apocalypse  Revealed,  and  to  pul^Hsli 
their  explication  — a  work  which  no  other  person  could 
accomplish.  E.  S. 


END  OF  THE  APPENDIX. 


N  OTE. 

The  following  paragraph  is  from  the  Advertisement  prefixed 
to  the  translation  of  the  '■'■Appendix,''''  puhlished  at  London^ 
1824,  ly  T.  Goydcr. 

'■'■The  history  of  this  little  work  may  he  given  in  a  few  words  : 
it  was  originally  written  in,  Latin^  and  sent  l)y  the  author  under 
the  tith'  of  '■  An  Appendix  to  the  Treatise  on  the  White  Ilorse^ 
to  the  Rev.  Thomas  IJa,rtley.  By  this  gentleman  a  copy  was 
sent  to  Dr.  Messitcr,  a  nam.c  loell  I'.n/mm  to  the  readers  of  the 
.N'eio  Doctrines.  After  his  decease,  it  came  into  the  possession 
of  his-  eldest  daicgJiter,  along  with  his  other  papers  •  and  I  am 
indchfcd  to  lier  kindness  for  the  copy.,  from  which  this  transla- 
tion hax  heen  made." 

To  thi.^  if  iiiay  he  added,  that  the  original  edition  contains 
the  partiriih(i'!<  if  the  receipt  of  the  '■'•Appendix"  hy  the  Rev.  T. 
Hartley,  whlcli  have  likewise  been  printed  in  the  Neio  Jerusa- 
lem Magazine.  A  ugust.  1840  ,•  Boston,  U.  S.  The  Latin  has 
never  been  printecJ.  The  paragraphs  are  numhered  in  the  pre' 
sent  edition  for  coiivenience  of  reference,  hut  there  are  no  nnm- 
hers  in  the  origincd. 
320 


TEE 

EAETHS  IN  THE  UNIYEESE. 


[21] 


321 


EARTHS  IN  THE  UNIVERSE, 

AND  THEIR  INHABITANTS; 


THEIR  SPIRITS  AND  ANGELS: 


FROM  WHAT  HAS  BEEN  HEARD  AND  SEEN. 


From  the  Luiin  of 

EMANUEL  SWEDENBOEG, 

Servant  of  the  Lord  Jesus  Christ. 


BEING  A  TRANSLATION  OF  HIS  WORK  ENTITLED 

'DU  ULIURIBUS  IN  MUNDO  NOSIRO    SOLARI,  QU^  VOCANTLB  PLANUM:  ET  DB  TEllt  RIBC8  : 
CCKtO  ASTRIFKRO  :  DEQUE  H-LAKl'M  I.NXUI-IS  ;  TCJI  DE  SI'IRITIBUS  ET  AXOEUS  ini  : 
EX  AUBinS  BT  TiSIS."    LONDIM  :  MDCCLTIII. 


NEW  YORK: 

AMERICAN  SWEDENBORG  PRINTING  AND  rUELISIIING  SOCIETY, 


CONTENTS. 


Sections. 

On  the  Earths  in  the  TJQiverse   1—8 

On  the  Earth  or  Planet  Mercury   9—45 

On  the  Earth  or  Planet  Jupiter   46—84 

On  the  Earth  of  Planet  Mars   85—96 

On  the  Earth  or  Planet  Saturn   97—104 

On  the  Earth  or  Planet  Venus   105—110 

On  the  Spirits  and  Inhabitants  of  the  Moon   Ill,  112 

The  Eeasons  why  the  Lord  was  willing  to  be  born  on  our  Earth,  and 

not  on  another   113—122 

Of  the  Earths  in  the  Starry  Heaven   123—126 

Of  the  First  Earth  in  the  Starry  Heaven   127 — 137 

Of  a  Second  Earth  in  the  Starry  Heaven   138—147 

Of  a  Tliird  Earth  in  the  Starry  Heaven   148  -156 

Of  a  Fourth  Earth  in  the  Starry  Heaven  ,   157  —167 

Of  a  Fifth  Earth  in  the  Starry  Heaven   ICS  178 


325 


ox  THE 


EAETHS  IX  THE  UJN^IVEESE. 


1.  Inasmuch  as,  by  tlie  Divine  mercy  of  the  Lord,  things 
interior  are  open  to  nie,  -wliich  appertain  to  my  spirit,  and 
thereby  it  has  been  <i;ranted  me  to  disconrse  net  only  ^-ith 
spirits  and  angels  who  are  near  onr  earth,  but  also  Avith  those 
who  are  near  other  earths  ;  and  whereas  I  had  a  desire  to  know 
whether  other  earths  exist,  and  of  what  sort  they  are,  and  what 
is  the  nature  and  quality  of  their  inhabitants,  therefore  it  has 
been  granted,  me  of  the  Lord  to  discourse  and  converse  with 
sjiirits  and  angels  who  arc  from  other  earths,  with  some  for  a 
day,  with  some  for  a  week,  and  with  some  for  months  ;  and  to 
be  instructed  liy  the'm  concerning  the  earths,  from  which  and 
near  which  they  were  ;  and  concerning  the  lives,  customs,  and 
Avorship  of  the  inhabitants  thereof,  Avith  A-arious  other  things 
Avorthy  to  be  noted  :  and  whereas  in  this  manner  it  has  been 
granted  me  to  become  accpniinted  Avith  such  things,  it  is  per- 
mitted to  describe  them  according  to  Avhat  has  been  heard  and 
seen.  It  is  to  be  observed,  that  all  spirits  and  angels  are  from 
the  human  race  ;=>  and  that  they  are  near  their  respective  earths;'' 
and  that  they  are  acquainted  with  things  on  those  earths  ;  and 
that  by  them  man  may  be  instructed,  if  his  interiors  be  so  open 
as  to  be  enabled  to  speak  and  converse  Avith  tliem  ;  for  man  in 
his  essence  is  a  spirit, and  together  Avith  spirits  as  to  his  inte- 
riors Avherefore  he  Avhose  interiors  are  opened  by  the  Lord, 
may  discourse  Avith  them,  as  man  Avith  man  AA'liich  priA'ilege 
has  been  granted  me  now  for  tAvelve  years  daily. 

EXTRACTS  FROM  THE  ARCANA  C(ELESTIA. 

»  That  there  are  no  spirits  and  angels,  but  what  were  of  the  humaa  race,  n.  1880. 

'^'  That  the  spirits  of  every  earth  are  near  to  their  own  particular  earth,  because 
they  are  from  the  inhabitants  of  that  earth,  and  of  a  similar  genius  and  temper  ; 
and  that  they  are  serviceable  to  those  inhabitants,  n.  99GS. 

c  That  the  soul,  which  lives  after  death,  is  the  spirit  of  man,  which  is  the  real 
man  in  him.  and  also  ajipears  in  another  life  in  a  perfect  human  form,  n.  322, 1880, 
1S81.  3(i33,  4622.  4735.  G054,  G(i05,  6626,  7021,  10.594. 

d  Tliai  uiaii,  even  during  his  abode  in  the  world,  as  to  his  interiors,  consequently 
as  to  his  spirit  or  soul,  is  in  the  midst  of  spirits  and  angels,  of  a  nature  and  quality 
agreeing  to  hii  own,  n.  2378.  3645.  4067.  4073,  4077. 

I-  That  man  is  capable  of  discoursing  with  spirits  and  angels,  and  that  the  an- 
cients ou  our  earth  did  frequently  di.-^course  with  them,  n.  67,  68,  69,  784,  1634, 
1C36,  7802.  But  that  at  this  day  it  is  dangerous  to  discourse  with  them,  unless 
man  be  in  a  true  liiith,  and  be  led  of  the  Lord,  n.  784,  9438.  10.751. 

327 


OS  THl.  LAI.  f IIS  IN  THE  UNIVERaE. 


2.  Tlml  tnCre  are  several  eartlis,  and  men  npon  them,  and 
thence  spirits  and  angels,  is  a  thing  most  perfectly  well  known 
in  another  life,  for  it  is  there  granted  to  every  one  who  desires 
it  from  a  love  of  trnth,  and  C(nisequent  use,  to  discourse  with 
the  spirits  of  other  earths,  and  thereby  to  be  confirmed  con- 
cerning a  plurality  of  M^orlds,  and  to  be  informed,  that  the 
human  race  is  not  confined  to  one  earth  only,  but  extends  to 
earths  innumerable ;  and  moreover  to  know,  what  is  the  par- 
ticular genius,  manner  of  Ijfe,  and  also  Divine  worship,  pre- 
vailing amongst  the  inhabitants  of  each  particular  earth. 

3.  1  have  occasionally  discoursed  on  this  subject  with  the 
spirits  of  our  earth,  and  the  result  of  our  conversation  was, 
that  any  man  of  an  enlarged  understanding  may  conclude,  from 
various  considerations,  that  there  are  several  earths,  and  that 
they  are  inhabited  by  men ;  for  it  is  a  suggestion  of  reason, 
that  so  great  material  masses  as  the  planets  are,  some  of  which 
far  exceed  this  earth  in  magnitude,  are  not  empty  masses,  and 
created  only  to  be  conveyed  in  their  revolutions  round  the  sun, 
and  to  shine  with  their  scanty  light  for  the  benefit  of  one  earth, 
but  that  their  use  must  needs  be  more  enlarged  and  distinguished. 
He  who  believes,  as  every  one  ought  to  believe,  that  the  Deity 
created  the  universe  for  no  other  end  than,  that  mankind,  and 
thereby  heaven,  might  have  existence,  (for  mankind  is  the 
seminary  of  heaven,)  jnust  needs  believe  also,  that  wheresoever 
there  is  any  earth,  there  are  likewise  men-inhabitiints.  That 
the  planets  which  are  visible  to  our  eyes,  as  being  wiLliiii  the 
boundaries  of  this  solar  system,  are  earths,  may  appear  mani- 
fest from  this  consideration,  that  they  are  bodies  of  earthly 
matter,  because  they  reflect  the  light  of  the  sun,  and  when 
seen  through  opticid  glasses,  they  appear,  not  as  stars  glitter- 
ing by  reason  of  their  flame,  but  as  earths  variegated  by  reason 
of  their  opaque  spots.  The  same  may  further  appear  tVom  this 
consideration,  that  they,  in  like  manner  as  our  earth,  are  con- 
veyed by  a  progressive  motion  round  the  sun,  in  the  way  ol 
the  zodiac,  whence  they  have  their  yeai's,  ant^  seasons  of  the 
year,  as  spring,  summer,  autumn,  and  winter;  and  in  like 
manner,  revolve  about  their  own  axis,  whence  they  have  their 
days,  and  times  of  the  day,  as  morning,  mid-day,  evening  and 
night.  Moreover  some  of  them  have  moons,  wluch  are  called 
satellites,  and  which  perform  their  revolutions  round  their 
central  globes,  as  the  moon  does  round  our  earth.  The  planet 
Saturn  lias  besides  a  large  luminous  belt,  as  being  furthest 
distant  from  the  sun,  which  belt  supplies  that  earth  with  much 
light,  although  reflected.  How  is  it  possible  for  any  reasonable 
person,  acquainted  with  these  circumstances,  to  assert  that 
such  bodies  are  void,  and  without  inhabitants? 

4.  Moreover,  in  my  discourse  with  spirits,  I  have  at  such 
times  suggested,  that  it  is  very  credible  that  in  the  universe 

328 


ON  TIIF  EARTHS  IN  THE  UXIA-EESE. 


4—7 


there  are  more  earths  thai,  one,  from  tliis  coiisidei-atinn,  that 
tlie  starry  heaven  is  so  immense,  and  the  stai's  thcrchi  are  so 
innumerable,  each  of  Avhich  in  its  phaee,  or  in  its  world,  is  a 
sun.  and  like  onr  sun,  in  various  magnitude.  Every  considerate 
person  is  led  to  conclude,  that  so  immense  a  whole  must  needs 
be  a  means  to  some  end,  the  ultimate  of  creation,  which  end  is 
the  kingdom  of  heaven,  wherein  the  Divine  [being  or  principle] 
may  dwell  with  angels  and  men  :  for  the  visible  universe,  or  the 
heaven  resplendent  with  stars  so  innumerable,  which  are  so 
many  suns,  is  only  a  means,  or  medium,  for  the  existence  of 
earths,  and  of  men  upon  them,  of  whom  may  be  formed  a 
celestial  kingdom.  From  these  considerations  every  reasonable 
person  must  needs  be  led  to  conceive,  that  so  immense  a  means, 
adapted  to  so  great  an  end,  was  not  constituted  for  a  race  of 
men  from  one  earth  only,  and  for  a  heaven  thence  dei-ived  :  for 
what  would  this  be  to  the  Divine  [being  or  principle]  which  is 
infinite,  and  to  which  thousands,  yea,  ten  thousands  of  earths, 
all  full  of  inhabitants,  are  comparatively  small,  and  scarce  of 
any  amount. 

5.  Moreover,  the  angelic  heaven  is  so  immense,  that  it  cor- 
responds with  all  and  singular  the  things  appertaining  to  man, 
myriads  corresponding  to  every  member  and  oi-gan,  and  to  all 
the  viscera,  and  the  respective  affections  of  eacli ;  and  it  has 
been  given  to  know,  that  that  heaven,  as  to  all  its  correspon- 
dences, can  by  no  means  exist,  except  by  the  inhabitants  of 
very  many  earths/ 

6.  There  are  spirits  whose  sole  duty  is  to  acquire  to  them- 
selves knowledges,  because  they  are  delighted  only  witli  know- 
ledges. These  spirits  are  permitted  to  wander  at  large,  and  even 
to  pass  out  of  this  solar  system  into  others,  and  to  procure  for 
tlieniriclvt'S  knowledges.  They  ha\e  declared,  that  there  are  not 
only  earths  iidialiited  by  men,  in  this  solar  system,  but  also  out 
of  it  in  the  starry  heaven,  to  an  immense  number.  These  spirits 
are  from  the  planet  Mercury. 

7.  As  to  what  in  general  concerns  the  Divine  worship  of  the 
inhabitants  of  other  earths,  such  amongst  them  as  are  not 
idolaters,  all  acknowledge  tiie  Lord  to  be  the  only  God;  for 
they  adore  the  Divine  [being  or  principle]  not  as  invisible,  but 
as  visible,  for  this  reason  amongst  others,  because  when  the 
Divine  [being  or  principle]  appears  to  them,  he  appears  in  a 

f  That  heaven  corresponds  to  the  Lord,  and  that  man,  as  to  all  and  singular  the 
things  appertaining  to  him,  corresponds  to  heaven,  and  that  hence  heaven,  before 
(he  Lord,  is  a  man  in  a  largo  effigy,  and  may  be  called  the  Grand  Man,  n.  299G, 
2998,  3C24— 3G49,  3G36— 3643,  3741—3745,  4C25.  Concerning  the  correspondence 
of  man,  and  of  all  things  appertaining  to  hiui,  with  the  Grand  Man,  which  is  hea- 
ven, in  general,  from  experience,  n.  3021,  3624—3649,  3741—3751,  3883—3896, 
4039—4051,  4218-4228.  4318-4331.  4403—4421,  4527—4533.  4(>22— 4633,  4652— 
46f0,  4791—4805,  4931-4953.  5050—5061,  5171—5189,  5377—5396,  5552—5573 
57  1-5727,  10,030. 

329 


7—11 


ON  THE  EARTHS  IN  THE  UNIVEESE. 


human  form,  as  lie  also  formerly  appeared  to  Abraham  and 
others  on  this  earth  \s  and  they  Avho  adore  the  Divine  [being  or 
principle]  under  a  Human  Form  are  all  accepted  of  the  Lord.h 
They  say  also,  that  no  one  can  rightly  v>'orship  God,  much  less 
he  joined  to  Him,  unless  he  comprehends  Him  by  some  idea,  and 
that  God  cannot  be  comprehended  except  in  a  Human  Form  ; 
and  if  He  be  not  so  comprehended,  the  interior  sight,  Avhicli  is 
of  the  thought,  concerning  God,  is  dissipated,  as  the  sight  of 
the  eye  is,  when  looking  upon  the  boundless  universe  ;  and  that 
in  this  case  the  thought  must  needs  sink  into  nature,  and  wor- 
ship nature  instead  of  God. 

S.  When  they  were  told  that  the  Lord  on  our  earth  assumed 
the  human  [nature,]  they  mused  awhile,  and  presently  said, 
that  it  was  done  for  the  salvation  of  the  human  race. 


OF  THE  EARTH  OR  PLANET  MERCURY,  ITS  SPIRITS 
AiiD  INHABITANTS. 

9.  That  the  universal  heaven  resembles  one  man,  Avho  is 
therefore  called  the  Grand  Man,  and  that  all  and  singular  the 
things  appertaining  to  man,  both  his  exteriors  and  interiors, 
correspond  to  that  man  or  heaven,  is  an  arcanum  not  as  yet 
known  in  the  world  ;  but  that  it  is  so,  has  been  abundantly 
i^roved.f  To  constitute  that  Grand  Man,  there  is  need  of  spirits 
from  several  earths,  those  who  come  from  our  earth  into  heaven 
not  being  sufficient  for  this  purpose,  being  res])ectively  few; 
and  it  is  provided  of  the  Lord,  that  Avhensoever  there  is  a  defi- 
ciency in  any  ]>lace  as  to  the  quality  or  Cjuantity  of  corres]iond- 
ence,  a  supply  be  instantly  made  from  another  earth,  to  hll  up 
the  deficiency,  that  so  the  proportion  may  be  preserved,  and 
thus  heaven  be  kept  in  due  consistence. 

10.  It  was  also  discovered  to  me  from  heaven,  in  what  re- 
lation to  the  Grand  INIan  the  spirits  from  the  planet  Mercury 
stand,  viz.,  that  they  have  relation  to  the  memory,  hut  to  the 
memory  of  things  abstracted  from  teri'estrial  and  merely  material 
objects.  Since  however  it  has  bee^i  granted  to  discourse  with 
them,  and  this  during  several  weeks,  and  to  learn  their  nature 
and  quality,  and  to  observe  how  the  iidiabitants  of  that  earth 
ai-e  particidarly  cii-cnmstanced,  I  shad  adduce  what  has  been 
thus  exj^erimentally  nuide  known  to  me. 

11.  On  a  time  some  spirits  came  to  me,  and  it  was  declared 

g  That  the  i'.iluiliitanfs  uf  all  the  earths  adore  the  Divine  [lieing  or  principle] 
under  a  Ilanjaii  Foi  m,  consequent! v  tlie  Lord,  n.  8541—8547.  10.159,  10.73(;,  10,737, 
10.7o8.  And  that  they  rejoice  a\  hen  they  hear  that  God  was  actually  made  Man.  n. 
'XKl.  Tliat  it  is  iniplissiiile  to  think  of  God  except  in  a  Human  Form,  n,  8705, 
0359.  9972.  Tliat  man  mav  worsliip  and  love  wliat  he  has  si-me  idea  of,  but  not 
what  he  has  no  id-a  of,  n.  4733.  5110.  5(;33.  7211,  92il7,  10.^)07. 

1'  That  the  Lord  receives  all  who  are  princi]>led  in  irood,  and  who  adore  the 
Divine  [lieing  or  principle]  under  a  Human  Form,  u,  9359,  7173. 

330 


ON  THE  PLANET  jrERCUKY. 


11—13 


from  heaven,  that  they  were  fi-oni  the  earth  wliirh  is  iioarfstto 
the  sun,  and  which  in  onr  earth  is  known  l)y  tiic  name  nf  the 
phmet  Mercury.  Imnicdiately  on  their  coniiiii:'.  tlicy  cxiihiri'd 
niy  memory  in  search  of  all  that  I  knew  :  (spirits  can  do  this 
most  dexterously,  tor  wlion  thej^  come  to  man,  they  see  in  liis 
memory  all  thimzs  ci^itained  therein).'  Dui'ini;-  tl:eir  seai-cli  after 
various  things,  ami  ammi-st  others,  after  tlie  cities  and  |>:.aces 
where  I  had  been,  1  oljserved  that  they  had  no  inclination  to 
know  any  tlung  of  temjiles,  palaces,  houses,  or  streets,  but 
only  of  those  things  which  I  knew  were  'transacted  in  those 
places,  also  of  whatever  related  to  the  rule  and  government 
therein  prevailing,  and  to  the  tempers  and  manners  of  the  in- 
habitants, with  other  things  of  a  similar  nature  :  for  sucli  tliiuLis 
cohere  with  places  in  man's  memory;  wherefore  when  tlie  iila<-es 
are  excited  in  remembrance,  those  things  also  are  brought  to 
view  at  the  same  time.  1  was  much  surjtrised  tohnd  them  of 
such  a  nature  and  quality  ;  wherefore  I  asked  then),  Avhy  they 
disregarded  the  magidticence  of  tlie  places,  and  only  attended 
to  the  tilings  and  eircunistances  connected  therewith.  Tlicy 
answered,  because  they  had  no  delight  in  hooking  at  things 
material,  corporeal,  and  terrestrial,  but  only  at  things  real  : 
lience  it  was  confirmed,  that  the  spirits  of  that  earth,  in  the 
Grand  Man,  have  relation  to  the  memory  of  things  abstracted 
from  what  is  material  and  terrestrial. 

12.  It  was  tohl  me,  that  such  is  the  life  of  the  inhabitants 
of  that  earth,  viz.  that  they  have  no  concern  about  things  ter- 
restrial and  material,  hut  only  about  the  statutes,  laws,  and 
forms  of  g(_ivernmeiit,  which  prevail  among  the  nations  therein  ; 
also  about  the  things  of  heaven,  which  are  innumerable:  and  I 
was  further  informed,  tluit  several  of  the  men  of  tliat  earth 
Converse  with  spirits,  and  that  thence  they  have  the  knowle^lge^ 
of  spiritual  things,  and  of  the  states  of  life  after  death  ;  and 
thence  also  their  contempt  of  things  corporeal  and  (errrslria!  ; 
for  they  who  know  of  a  certainty,  and  believe,  that  they  sliall 
live  after  death,  are  concerned  about  heavenly  things,  as  lieiug 
eternal  and  happy,  but  not  about  worldly  things,  only  so  t'ar 
as  the  necessities  of  life  require.  Inasmuch  as  the  inlialiitants 
of  the  planet  Mercury  are  of  such  a  nature  and  quality,  tliei'e- 
Ibre  also  the  spirits  who  are  from  thence  are  of  a  like  nature 
and  quality.' 

13.  Witli  what  eagerness  they  inquire  into  and  imbibe  the 
knowledges  of  things,  such  as  ap]>ertain  to  the  memory  elevated 
above  the  sensualities  of  the  body,  was  made  main'fest  to  me 
from  this  circumstance,  that  when  they  looked  into  those  things 

i  That  spirits  enter  into  all  (he  things  of  man's  niomor}^  n.  2  !S8.  .""iSCS.  (1192, 
C193,  G198,  6191),  liliU.  That  an;;ds  oiitci-  into  llic  aflcctioas  mul  ends,  n-oiu  which 
and  for  the  sake  ol  whicli  man  tliiiiks.  wills,  and  acts  in  sucli  and  sucli  a  manner 
iu  nn'l'crtnce  tu  o\  iry  other,  n  K;17,  Hj-i5,  5J-M. 

331 


13—15 


ON  THE  EAETIIS  IN  THE  UNI"\ERSE. 


■w'liich  I  knew  respecting  lioaveiilj  subjects,  tliej  passed  liastilv 
througli  them  all,  declaring  every  instant  the  iiatnre  and  quality 
oi'  each  :  for  -when  spirits  come  to  man,  they  enter  into  all  hi's 
memory,  and  excite  thence  whatever  suits  themseh  es  :  yea, 
what  I  have  often  observed,  they  read  the  things  contained 
therein,  as  out  of  a  book.k  These  spirits  did  this  with  greater 
dexterity  and  expedition,  because  they  did  not  stop  at  such 
things  as  are  heavy  and  sluggish,  and  which  confine  and  con- 
sequently retard  the  internal  sight,  as  all  terrestrial  and  corporeal 
things  do,  when  regarded  as  ends,  that  is,  when  alone  loved  : 
but  they  looked  into  things  essential :  for  such  things,  which 
arc  not  clogged  with  things  terrestrial,elevate  the  mind  upwards, 
whereas  mere  material  tilings  sink  the  mind  downwards,  and  at 
the  same  time  contract  and  shut  it  up.  Their  eagerness  to 
accpiire  knowledges,  and  to  ein-ich  the  memory,  was  manifest 
also  from  the  following  circumstance  :  on  a  time  whilst  I  was 
wi-itiug  soniewliat  concerning  things  to  come,  and  tliey  were  at 
a  distance,  so  tliat  they  could  not  look  into  those  things  from 
my  memory,  because  I  was  not  willing  to  read  tliem  in  their 
presence,  they  were  very  indignant,  and  contrary  to  their  usual 
behaviour,  they  were  desirous  to  abuse  me,  saying  that  I  was 
one  of  the  worst  of  men,  with  such  like  indignities  ;  and  that 
they  might  give  proof  of  their  resentment,  they  caused  a  kind 
of  contraction  attended  with  pain  on  the  right  side  of  my 
head  even  to  the  ear  ;  but  these  things  did  notliurt  me  :  never- 
theless, in  consequence  of  having  done  evil,  they  removed 
themselves  to  a  yet  greater  distance,  but  presently  they  stood 
still  again,  desirous  to  know  what  I  had  written  :  such  is  their 
eager  thirst  after  knowledges. 

14.  The  spirits  of  Mercury,  above  all  other  spirits,  possess 
the  knowledges  of  things,  as  well  respecting  this  solar  system, 
as  respecting  the  earths  which  are  in  the  starry  heaven  ;  and 
what  they  have  once  acquired  to  themselves,  that  they  retain, 
and  also  recollect  it  as  often  as  anything  similar  occurs.  Hence 
also  it  may  appear  manifest,  that  spirits  have  memory,  and  that 
it  is  much  more  perfect  than  the  memory  of  men  ;  and  further, 
that  what  they  hear,  see,  and  perceive,  they  retain,  and  espe- 
cially such  things  as  delight  them,  as  these  spirits  are  delighted 
with  knowledges;  for  whatever  things  cause  delight,  and  affect 
the  love,  these  flow  in  as  it  were  spontaneously,  and  remain  ; 
other  things  do  not  enter,  but  only  touch  the  surface  and  pass  by. 

15.  When  the  spirits  of  Mercury  come  to  other  societies, 
they  explore  and  collect  from  them  what  tliey  know,  and  then 
they  depart ;  for  such  communication  is  granted  amongst  spirits 
and  especially  amongst  angels,  that  when  they  are  in  a  society, 

If  That  tne  spirits  who  are  attendant  on  man,  are  in  possession  of  all  things 
appertaining  to  his  memory,  n.  6853,  5857,  5859,  5860. 
332 


ON  THE  1  I.AKET  MEKCCKT 


15—20 


if  they  are  accepted  and  loved,  all  tilings  wlucli  tliey  know  aro 
comnumicated.l 

IG.  In  consequence  of  their  knowledges,  the  spirits  of  ]\[fr- 
cnry  liave  an  extraordinary  degree  of  haughtiness  ;  wherefore 
they  are  given  to  understand,  tliat  although  they  know  innu- 
nierahle  tilings,  yet  there  are  infinite  things  whicli  they  do  not 
know  ;  and  that  if  their  knowledges  shouhl  inci\  aso  to  eternity, 
the  notice  even  of  all  general  or  common  things  Wduld  still  Ik? 
nnattaiiiahlo.  The}'  are  told  likewise  of  their  haughtiness  and 
high-niindedncss,  and  how  nnhecoming  such  a  temper  is  ;  hut 
on  such  occasions  they  reply,  that  it  is  not  haughtiness,  hut 
only  a  glorying  hy  reason  of  the  faculty  of  their  memory  ;  thus 
they  have  the  art  of  exculpating  themselves,  and  excusing  their 
foibles. 

17.  They  are  averse  to  discourse  consisting  of  vocal  expres- 
sions, because  it  is  material ;  wherefore  when  I  conversed  with 
them  without  intermediate  spirits,  I  could  only  do  it  by  a 
species  of  active  thought.  Their  memory,  as  consisting  of  things 
not  of  images  ])urcly  material,  allords  a  nearer  supply  of  its 
ohjects  to  the  thinking  principle;  for  the  thinking  principle, 
which  is  abi>\  e  the  imagination,  requires  for  its  (il)jects  things 
abstracted  from  material.  Eut  notwithstanding  this,  the  spirits 
of  Mercury  are  little  distinguished  for  their  judgment,  having 
no  delight  in  the  exercise  of  that  faculty,  and  the  deducing  of 
conclusions  from  knowledges  ;  for  bare  knowletlges  alone  are 
the  things  which  give  them  ])]easure. 

18.  They  were  questioned,  whether  they  proposed  to  them- 
selves any  use  from  their  knowledges  ;  and  at  the  same  time  it 
was  represented  to  them,  that  it  is  not  enough  to  be  delighted 
with  knowledges,  because  knowledges  have  respect  to  uses,  and 
uses  ought  to  be  the  ends  of  knowledges  ;  from  knowledges 
alone  no  use  results  to  them,  but  to  others  with  whom  they  are 
disposed  to  communicate  their  knowledges  ;  and  tliat  it  is  very 
inexpedient  for  any  one,  who  wishes  V:>  become  wise,  to  rest 
satisfied  with  mere  knowledges,  these  6eing  only  administering 
causes,  intended  to  be  subservient  to  the  investigation  of  things 
appertaining  to  life  :  but  they  replied,  that  they  were  delighted 
with  knowledges,  and  that  knowledges  to  them  are  uses. 

19.  Some  of  them  are  also  unwilling  to  appear  as  men,  like 
the  spirits  of  other  earths,  and  would  rather  api>ear  as  crystal- 
line globes ;  the  reason  why  they  are  desirous  to  a])pear  so, 
although  they  do  not  appear  so,  is,  because  the  knowledges  of 
things  immaterial  are  represented  in  another  life  by  crystals. 

20.  The  spirits  of  Mercury  differ  totally  from  the  spirits  of 

1  That  ill  the  lu  avcns  thi  n-  is  given  a  communication  of  all  good  things,  inas- 
much as  it  is  the  i.i  (i|>.  liy  nl  lieavunly  love  to  communicate  all  ils  piisses^sious  with 
others  ;  and  tli;i(  hnu  r  Ih^'  angels  derive  wisdom  and  happiuoss,  n.  oli).  550, 139 J, 
1391,  1399,  10.13(J,  1U,723. 

333 


20—23 


ON  TIIK  EARTHS  IN  THE  UNIVERSE. 


our  earth,  for  tlic  spirits  of  our  earth  have  not  so  much  concera 
about  iiiiuiuterial  things,  but  al»out  worl*!!}",  coi'poreal,  and  ter- 
restrial tilings,  which  are  material  ;  wherefore  the  spirits  of 
]\[ercury  cannot  abide  together  with  the  spirits  of  oui-  earth,  and 
of  conse<j[uence,  wheresoever  they  meet  thcni,  they  fly  away: 
for  the  spiritual  spheres,  which  are  exhaled  from  each,  are  al- 
togetlier  couti'aiy  the  one  to  the  other.  The  spirits  of  Mercury 
have  a  common  saying,  that  tliey  have  no  inclination  to  look  at 
a  sheath,  but  at  things  stripped  of  their  sheath,  that  is,  at 
interit)r  things. 

21.  Oil  a  time  there  appeared  a  wliitish  colored  flame, 
which  burnt  briskl}',  and  this  for  nearly  an  hour.  That  flame 
signiiicd  tlie  approach  of  spirits  of  Mercury,  who  for  penetra- 
tion, thought,  and  speech,  were  more  prom[)t  than  the  former 
S])irits.  When  they  were  come,  they  instantly  ran  tlirough  the 
things  contained  in  my  memory,  but  I  could  not  perceive  what 
obser\-aiioiis  they  made,  by  reason  of  their  promptitude.  I 
heard  them  afterwards  express  the  nature  and  cpiality  of  some 
particnlai-s  ;  in  res])ect  to  what  I  had  seen  in  the  heavens  and 
in  the  world  t)f  spirits,  they  said  that  they  knew  those  things 
before.  I  ])erceived  that  a  multitude  of  spirits  consociated 
with  them  was  behind,  a  little  to  the  left  in  the  plane  of  the 
occi])iif. 

22.  At  another  time  I  saw  a  multitude  of  such  spirits,  but 
at  some  distance  from  me,  in  front  a  little  to  the  right,  and 
thence  they  di.^coursed  with  nie,  but  by  means  of  intermediate 
spirits  ;  lor  their  s[ieecli  was  as  cpiick  as  thought,  which  does 
not  fall  inti)  liuman  speech,  but  by  means  of  other  spii'its  ;  and 
what  siii'prised  me,  they  spake  not  singly,  but  in  a  volume  to- 
gether \^vvl xiiKifl m],  and  yet  readily  and  rapid!}'.  Their  speech 
a[)peared  uudulatory,  in  consequence  of  the  numbers  who  spake 
at  the  same  time,  and  what  is  remarkable,  it  was  conveyed  to- 
wards my  left  eye,  although  they  were  to  the  right.  The  reason 
was,  because  the  lefr  eye  corresponds  to  the  knowledges  of 
things  abstracted  from  what  is  material,  conserpiently  to  such 
things  as  apjierialii  to  intelligence  :  whereas  the  right  eye  cor- 
responds to  siieh  tilings  as  a])[)ertain  to  wisdom.'"  They  like- 
wise ]>ei-cei\ (.'il  and  judged  of  what  they  heai'd  with  the  same 
promiititude  w  ith  w'iiich  they  discoursed,  saying  of  such  a  thing 
that  it  was  so,  and  of  such  a  thing  that  it  was  not  so;  their 
judgment  was  a>  it  were  instantaneous. 

"So.  There  was  a  spii'it  from  anothei-  earth,  Avho  was  well  quali- 
lied  to  discoui  se  with  them, being  a  cpiick  and  ready  speaker,but 

m  That  the  ('3'e  (ji>ri-rsi)iiii(l>  (o  llie  iinilerstaiuling,  liecaupo  (be  understanding  is 
interim!  sif;ht.a:iil  llic  .vi-lil,  of  tliiii-s  iniinaterial.  n.  2701,  4410.  4521;,  9051,  10.5G9. 
Tliiil  tlin  ^i^lil  of  liic  li  It  evi'  eiini'^iKiiiils  (u  truths,  con.sequenlly  to  intelligence; 
aud  the  siy'lit  uf  llie  riL:,ht  e'\  e  coi  re.-jiviids  to  the  goods  of  truth,  consequently  to 
wisdom,  II.  4110 

33i 


OF  THE  IT-ANET  MEKCUKY. 


23—25 


■who  affecte  1  elegance  in  his  discourse.  They  instantly  decided 
on  wliatevor  lie  spake,  saying  of  this,  that  it  was  too  elegant ;  of 
that,  that  it  was  too  polished  :  so  that  tlie  sole  thing  they 
attended  to  M-as,  whetlier  they  could  hear  anything  tVona  him 
which  they  had  never  known  before,  rejecting  thus  the  things 
M-hicli  were  as  shades  to  the  substance  of  tlie  discourse,  as  all 
attectations  of  elegance  and  erudition  especially  are  ;  for  tliese 
hide  real  things,  and  instead  thereof  present  cxprL'ssious,  which 
are  only  material  forms  of  things  ;  ibr  the  speal^T  ki'fps  the 
attention  tixed  herein,  and  is  desirous  that  his  L'Xpre'.->iniis  should 
be  regarded  more  than  the  meaning  of  tliein,  wliereby  the  ears 
are  more  affected  than  the  minds  of  the  nudience. 

24.  The  spirits  of  the  earth  Mercury  do  not  abide  long  in 
one  place,  or  within  companies  of  the  spirits  of  onu  world,  but 
M'ander  througli  the  universe.  The  reason  is,  because  they  liave 
relation  to  the  memory  of  things,  which  memory  must  be  con- 
tinually stored  Avith  fresh  supplies  ;  hence  it  isgi'anted  them  to 
wander  about, and  to  acquire  to  themselves  knowledges  in  every 
place.  During  their  sojourning  in  this  maimer,  if  they  meet 
with  spirits  who  love  material  things,  that  is,  things  corporeal 
and  terrestrial, they  avoid  their  company,and  betake  themselves 
where  such  things  are  no  subjects  of  discourse.  Hence  it  may 
appear,  that  their  mind  is  elevated  above  things  of  sense,  and 
thus  that  they  are  in  an  interior  luminous  ])rinciple.  This  was 
also  given  me  actually  to  perceive,  whilst  they  were  near  me, 
and  discoursed  Avith  me :  1  observed  at  such  times,  that  I  was 
withdrawn  from  things  of  sense,  insomuch  that  the  luminous 
princi])le  of  external  vision  began  to  grow  dull  and  obscure. 

25.  The  spirits  of  that  earth  go  in  companies  and  phalanxes, 
and  when  assembled  together,  they  form  as  it  were  a  globe; 
thus  they  are  joined  together  by  tlie  Lord,  that  they  may  act 
in  unit}-,  and  that  the  knowledges  of  each  may  be  communi- 
cated with  all,  and  the  knowledges  of  all  with  each,  as  is  the 
case  in  heaven. l  That  they  wander  througli  the  universe  to 
acquire  the  knowledges  of  things,  appeared  to  me  also  from 
this  circumstance,  that  once,  whiii  tliev  apjiearcd  very  remote 
from  me,  they  discoursed  with  inu  tlieucc,  and  Mtid,  that  they 
were  then  gathered  together,  and  jounn  \  ing  cut  of  the  sphere 
of  this  world  into  the  starry  heaven,  wlu  i  e  tliey  knew  such 
spirits  existed  as  had  no  concern  about  terresti  ial  and  corporeal 
things,  but  only  about  things  elevated  above  them,  and  that 
they  were  desirous  to  associate  with  those  spii-its.  It  was  given 
to  understand,  that  they  themselves  do  un{  kiiMW  u  iiitlicr  they 
are  journeying,  but  that  they  are  led  by  fhe  l)i\  !!i-  guidance 
to  those  places  where  they  may  be  instructed  CMneL'niiug  such 
things  as  they  are  yet  unacquainted  with,  and  which  agree  with 
the  knowledges  that  they  have  already.  It  was  given  to  nnder- 
Btaud  further,  that  they  do  not  know  liosv  to  tind  the  companies 


•25—28 


ON  THE  EARTHS  IN  THE  UNIVEKSH. 


^vith  wlinni  tliey  are  joined  togetlier,  and  tliat  this  also  is  of 
Divine  direction. 

26.  In  coiiseqnence  of  tlieir  tliiis  joui-iiejing  through  the 
universe,  and  tliereby  being  enabled  to  know  more  tlian  others 
respecting  tlie  worlds  and  earths  out  of  the  sphere  of  our  solar 
s^'stem,  I  have  also  discoursed  with  tliein  on  tliis  subject.  They 
said  that  in  the  universe  there  are  very  many  earths  inhabited 
by  men  ;  and  that  they  wonder  how  any  should  suppose  (whom 
they  called  men  of  little  judgment),  that  the  heaven  of  the 
Omnipotent  God  consisted  only  of  spirits  and  angels  who  come 
from  one  earth,  when  these  comparatively  are  so  few,  that  in 
respect  of  the  Omnipotence  of  God  they  are  scarce  anytliing, 
nor  would  it  alter  the  case  even  supposing  there  were  myriads 
of  worlds,  and  myriads  of  eartlis.  Tliey  declared  moreover,  that 
they  knew  there  were  earths  existing  in  the  universe  to  the 
number  of  some  hundred  thousands  and  upwards  ;  and  yet  what 
is  this  to  the  Divine  [being  or  principle]  who  is  Infinite? 

27.  The  spirits  of  Mercury,  who  were  attendant  upon  me 
whilst  I  was  writing  and  explaining  tlie  Word  as  to  its  internal 
sense,  and  who  perceived  what  I  wrote,  said  that  the  things 
which  I  wrote  were  very  gross  [admodum  crassci]  and  that  almost 
all  the  expressions  appeared  as  material ;  but  it  was  given  to 
reply,  that  to  the  men  of  our  earth  what  was  written  seemed 
subtle  and  elevated,  and  many  things  incomprehensible.  1 
added,  that  several  on  this  earth  do  not  know  that  it  is  the 
internal  man  which  acts  on  the  external,  and  causes  the  external 
to  live  ;  and  that  they  i)ersuade  themselves  from  the  fallacies  ot 
the  senses  that  the  body  has  life,  and  that  in  consequence 
thereof,  such  as  are  wicked  and  unbelieving  entertain  doubts 
respecting  a  life  after  death  ;  also,  that  the  [part  or  principle] 
of  mail  which  is  to  live  after  death  is  not  by  them  called  spirit, 
but  soul ;  and  that  they  dispute  what  soul  is,  and  whei-e  is  its 
abode,  and  believe  that  the  material  body,  although  dispersed 
throughout  the  atmosphere,  is  to  be  joined  again  to  it,  in  order 
that  man  may  live  as  man  ;  with  many  other  things  of  a  like 
nature.  The  spirits  of  Mercury,  on  hearing  these  things,  asked, 
whether  such  men  could  become  angels  ;  and  it  was  given  to 
answer,  that  those  become  angels  who  have  lived  in  the  good  of 
faith  and  charity,  and  that  then  they  are  no  longer  in  external 
and  material  things,  but  in  internal  and  spiritual  ;  and  when 
they  come  intu  that  state,  that  they  are  in  a  light  superior  to 
that  in  which  the  spirits  from  Mercury  are.  To  convince  them 
that  it  was  so,  an  angel  was  allowed  to  discourse  with  them, 
wdio  had  come  into  heaven  from  our  earth,  having  lived  in  the 
good  of  faith  and  charity,  concerning  whom  more  will  be  said 
presently. 

28.  On  another  occasion,  there  was  sent  me  by  the  spirits 
of  Mercurv  a  long  piece  of  ])aper,  of  an  irregular  shape,  con- 


ON  THK  PLANKT  MKRCUKY. 


28—31 


eisting  of  several  pieces  pasted  together,  wliicli  appeared  as  if 
covered  with  print,  like  our  printed  books.  I  asked  whether 
tliey  had  the  art  of  printing  amongst  them ;  but  they  said  they 
had  not,  nevertheless  they  knew  that  on  our  earth  we  had  sucli 
printed  papers.  They  had  no  inclination  to  say  more  ;  but  I 
jjerceived  that  they  thougiit  that  knowledges  with  us  were  uj>on 
our  paper,  and  not  so  much  in  our  understandings,  thus  in  a 
sneering  way  insinuating,  that  our  papers  knew  uiore  than  we 
ourselves  did  ;  they  were  mstructed,  however,  how  the  real  case 
was  in  this  respect.  After  some  time  they  returned,  and  sent 
me  another  paper,  which  appeared  also  printed  like  the  former, 
but  not  so  pasted  together  and  irregular,  but  neat  and  hand- 
some. They  said,  that  they  were  further  informed,  that  in  our 
earth  there  are  such  papers,  and  books  made  of  them. 

29.  From  the  above  account  it  appears  numifest,  that  spirits 
retain  in  the  memory  what  they  see  and  hear  in  another  life, 
and  that  they  are  capable  of  being  instructed  alike  as  when  they 
were  men  in  the  world,  consequently  of  being  instructed  in 
things  appertaining  to  faitli,  and  thereby  of  being  perfected. 
In  proportion  as  spirits  and  angels  are  of  a  more  interior  cha- 
racter and  quality,  in  the  same  proportiuu  they  receive  instruc- 
tion more  readily,  and  in  a  gi-eater  fulness,  and  retain  it  more 
perfectly:  and  inasmuch  as  this  faculty  abides  forever,  it  is 
evident  that  they  are  continually  advancing  in  wisdom.  With 
the  spirits  of  Mercury  there  is  a  constant  growth  in  the  science 
of  things,  but  not  in  wisdom  thence  derived,  because  they  love 
knowledges,  which  are  means,  but  not  uses  which  are  ends. 

30.  The  particular  genius  and  character  of  the  sj)irits  who 
are  from  the  planet  Mercury,  may  still  further  a|)[)ear  fi-uui  the 
following  account.  It  is  to  be  observed,  that  all  spii-its  and 
angels  whatsoever  were  once  men  ;  for  the  Jiuman  race  is  the 
seminar}'  of  heaven  ;  also  that  the  spirits  are  altogether  such,  as 
to  aflections  and  inclinations,  as  they  were  during  their  life  in 
the  world  whilst  men  ;  for  every  one's  life  follows  him  into 
another  world."  This  being  the  case,  the  genius  and  character 
of  the  men  of  every  earth  may  be  known  from  the  genius  and 
cliaracter  of  the  spirits  who  come  from  thence. 

31.  Inasmuch  as  the  spirits  of  Mercury  in  the  Grimd  Man 
have  relation  to  the  memory  of  things  abstracted  from  M'hat  ifi 
material,  therefore  when  any  one  discourses  M  ith  them  concern- 
ing things  tei-restrial,  corporeal,  and  merely  worldly,  they  are 
altogether  unwilling  to  hear  him;  and  if  they  are  f )rced  to 
hear,  they  transmute  the  things  spoken  of  into  other  things,  and 

n  That  every  one's  life  remains  with  him  and  follows  him  after  death,  n.  4227, 
7440.  That  the  externals  of  life  are  kept  closed  after  death,  and  the  intei  nale 
opened,  n.  4314.  5128,  6495.  That  then  all  and  singular  the  things  of  thought  are 
Tuade  manifest,  n.  4G33,  5128. 

[22]  337 


31— 3i 


ON  THE  EAKTIIS  IN  TUE  UNIVERSE. 


for  tlie  most  ]iart  into  tluugs  contrary,  that  tliey  may  avoid 
atteiuling  to  them. 

32.  Tliat  1  might  be  fully  convmced  of  this  their  particular 
genius  and  character,  it  was  allowed  to  represent  to  them  mea- 
dows, fallow  lands,  gardens,  woods,  and  rivers  (to  represent  such 
things  is  imaginatively  to  exhibit  them  before  another,  in  which 
case,  in  another  world,  they  appear  to  the  life) ;  but  they  in- 
t^tantlv  transmuted  then),  obscuring  the  meadows  and  fallow 
fields,  and  by  representations  tilling  them  with  snakes.  The 
rivers  tliey  made  black,  so  tliat  the  water  no  longer  appeared 
limpid.  ■\\'hen  I  asked  them  why  they  did  so,  they  said  that 
they  had  no  inclination  to  think  of  sucli  things,  but  of  things 
real,  which  are  the  knowledges  of  things  abstracted  from  what 
is  terrestrial,  especially  of  such  things  as  exist  in  the  heavens. 

33.  Afterwards  I  represented  to  tliem  birds  of  dillerent  sizes, 
hoth  large  and  small,  such  as  exist  on  onr  earth  ;  for  in  another 
life  such  things  may  be  represented  to  the  life.  When  they  saw 
the  birds  represented,  they  were  disposed  at  lirst  to  change  them, 
but  afterwards  they  were  delighted  with  them  and  seemed  satis- 
hed  ;  the  reason  was,  because  birds  signify  the  knowledges  of 
things,  and  the  perception  of  this  signihcation  flowed  in  also 
at  tliat  instant thus  they  desisted  from  transmuting  them,  and 
thereby  iVum  averting  the  ideas  of  their  memory.  Afterwards 
it  was  ullo\ved  to  represent  before  them  a  most  pleasant  garden 
full  of  lamps  and  lights  ;  instantly  they  paused,  and  their  atten- 
tion was  hxed,  by  reason  that  lamps  with  lights  signify  truths 
which  are  lucid  by  virtue  of  g<jod.P  Hence  it  was  made  mani- 
fest that  their  attention  might  be  fixed  in  viewing  things  mate- 
rial, if  the  signitication  of  those  things  in  a  spiritual  sense  was 
but  insinuated  at  the  same  time  ;  for  the  things  appertaining 
to  such  spiritual  sense  are  not  so  abstracted  from  things  mate- 
rial, being  representative  thereof, 

3-1.  Morever  1  discoursed  with  them  concerning  sheep  and 
lambs,  hut  they  were  not  disposed  to  hear  of  such  things, 
because  they  were  perceived  b}'  them  as  things  terrestrial.  The 
reason  was,  because  they  did  not  understand  what  innocence 
i.-,  which  lambs  signify,  as  was  perceivable  from  this  circuni- 
etanee,  that  wlien  1  told  them  that  lambs,  represented  in  hea- 
ven, signify  innocence, 1  they  immediately  said  that  they  did 
not  know  what  innocence  was,  but  only  knew  it  as  to  the  name  ; 
and  this  was,  because  they  are  affected  only  with  knowledges, 

o  That  liirds  siniiifv  things;  rational,  things  intelli'ctual,  thoughts,  ideas,  and 
IviK.utd^.  >.  11.  Jii'7i:>.  "TC.TTS,  8G6,  9S8.  99?,,  5149.  7-141.  And  this  with  a  vari- 
v\\  ;u'LiHilin;4  \>i        ^riiiTa.  and  species  of  bird.-;,  n.  321!). 

V  lliat,  lamps  w  ilh  liyhts  signify  truths  which  are  lucid  by  virtue  of  good,  n. 
IGoS,  9048,  y?83>, 

q  That  iambs  ii\  heaven,  and  in  the  Word,  signify  innocence,  n.  3994,  7840, 
10,132. 

338 


ON  THE  PLANKT  MERCURY. 


34r-37 


and  not  with  uses,  Avliich  are  the  ends  ol  knowledges,  conse- 
qiiejitly  they  cannot  know,  from  internal  perception,  what  in- 
nocence is. 

35.  Some  of  the  spirits  of  the  earth  Mercury  on  a  time  came 
to  me,  being  sent  by  others,  with  intent  to  learn  what  I  was 
employed  about,  to  wliom  one  of  the  spirits  of  our  eartli  said, 
that  they  miglit  tell  tliose  who  sent  them  not  to  speak  any 
thing  but  wliat  was  true,  and  not,  according  to  their  usual 
practice,  suggest  things  opposite  to  what  they  are  questioned 
about ;  for  if  atiy  of  the  spirits  of  our  earth  were  to  do  so,  they 
would  be  chastised  for  it.  But  immediately  the  company  which 
was  at  a  distance,  from  which  those  spirits  wore  sent,  made 
answer,  that  if  they  must  be  chastised  on  that  account,  they 
must  all  be  chastised,  inasmuch  as  by  reason  of  acquired  habit 
they  could  not  do  otherwise.  They  added,  that  when  they  dis 
course  with  the  men  of  their  own  earth,  they  also  do  so,  but 
this  not  with  any  intention  of  deceiving,  but  to  inspire  a  desire 
of  knowledge  ;  for  when  they  suggest  things  opposite,  and 
conceal  things  in  a  certain  manner,  then  a  desire  of  knowledge 
is  excited,  and  thereby  from  an  earnestness  to  search  out  and 
discover  tliose  things,  tlie  memory  is  perfected.  I  also  dis- 
coursed with  them  at  another  time  on  the  same  subject,  and 
because  I  knew  that  they  convei'sed  with  the  men  of  their  earth, 
1  asked  them  in  what  manner  they  instruct  their  inhabitants. 
They  said  that  they  do  not  instruct  them  as  to  all  particulars 
in  relation  to  the  subject  matter  of  instruction,  but  still  insinuate 
some  perception  thereof,  that  thus  a  desire  of  examining  and 
acquiring  the  knowledge  of  it  may  be  excited  and  cherished  ; 
Avhich  desire  would  die  away,  in  case  they  fully  explained  all 
particulars.  They  added,  that  they  suggest  objections  of  things 
opposite  also,  for  this  i-eason,  that  the  truth  afterwards  may 
appear  more  striking  ;  for  all  truth  is  made  manifest  by  relation 
to  its  opposites. 

36.  It  is  their  constant  custom  not  to  declare  to  another 
what  they  know,  but  still  they  desire  to  learn  from  all  others 
what  is  known  to  them  :  nevertheless,  with  their  own  society 
they  communicate  all  things,  insomuch  that  what  one  knows 
all  know,  and  what  all  know  each  one  knows  in  that  society 

37.  Inasmuch  as  the  spirits  of  Mercurj^  abound  with  know- 
ledges, they  are  principled  in  a  species  ot"  haughtiness;  hence 
they  imagine  that  they  know  so  much,  that  it  is  almost  impos- 
sible to  know  more.  But  it  has  been  told  them  by  the  spirits  of 
our  earth,  that  their  knowledge  is  not  so  extensive  as  they 
imagine,  but  comparatively  scanty,  and  that  the  things  whicli 
they  do  not  know  are  infinite  in  respect  to  what  they  do  know, 
and  as  the  waters  of  the  largest  ocean  compared  with  the  "vaters 
of  a  very  small  fountiiin  ;  and  further,  that  the  Mrst  step  in  the 
ladder  of  wisdom  is  to  know,  acknowledge,  and  perceive  that 

339 


37,  38 


ON  THE  KARTHS  IN  THE  TTXrV'EKSE. 


what  is  known  is  little  and  scarce  atiything  in  comparison  with 
"what  is  iinknown.  To  convince  them  that  tliis  is  the  case,  it 
was  granted,  that  a  certain  angelic  spirit  should  discourse  with 
them,  and  should  tell  tliem  in  general  Avhat  tliey  knew,  and 
what  they  did  not  know,  and  tliat  there  were  infinite  things 
which  they  did  not  know,  also  that  eternity  would  not  suffice 
for  their  acquiring  even  a  general  knowledge  of  things  :  he  dis- 
coursed by  angelic  ideas  much  more  readily  than  they  did.  and 
because  he  discovered  to  them  what  they  knew,  and  what  they 
did  not  know,  they  were  struck  with  amazement.  Afterwards 
I  saw  another  angel  discoursing  with  them  ;  he  appeared  in  some 
altitude  to  the  right ;  he  was  from  our  earth,  and  enumerated 
very  many  things  which  they  did  not  know  ;  afterwards  he  dis- 
coui-sed  with  them  by  changes  of  state,  which  they  said  they 
did  not  understand ;  then  he  told  them  that  every  change  of 
state  contains  infinite  things,  as  did  also  every  smallest  part  of 
such  change.  When  they  heard  these  things,  inasmuch  as  they 
had  been  puffed  up  with  self-conceit  by  reason  of  their  know- 
ledges, they  began  to  humble  themselves  :  their  humiliation  was 
I'epresented  by  the  siidving  downwards  of  their  volume  [volim.i- 
itis]  ;  (for  tliat  company  then  appeared  as  a  volume,  in  front  at 
a  distance  towards  the  left,  in  the  plane  of  the  region  below  the 
navel,)  but  the  volume  appeared  as  it  were  hollowed  in  the 
middle,  and  elevated  on  the  sides  ;  a  reciprocal  moving  was  also 
observed  therein.  They  were  likewise  given  to  understand  what 
that  signified,  viz.  what  they  thought  in  their  humiliation,  and 
that  they  who  appeared  elevated  on  the  sides  were  not  as  yet 
in  any  humilation.  Then  I  saw  that  the  volume  was  separated, 
and  that  they  who  were  not  in  humiliation  wei'e  remanded  back 
towards  their  orb,  the  rest  remaining  where  they  were. 

38.  On  a  time  the  spirits  of  Mercury  came  to  a  certain  spirit 
from  our  earth  who,  during  his  abode  in  the  world,  had  been 
most  distinguished  for  his  great  learning,  (it  was  Christian 
Wolf,)  desiring  to  receive  information  from  him  on  various 
subjects;  but  when  they  perceived  that  what  he  said  was  not 
elevated  above  the  sensual  things  of  the  natural  man,  inasmuch 
as  in  his  discourse  his  thoughts  were  intent  on  fame  and  hono- 
rary distinction,  and  he  was  desirous,  as  in  the  world,  (for  in 
another  life  every  one  is  like  his  former  self.)  to  connect  various 
things  into  series,  and  from  those  series  again  and  continually 
to  form  other  conclusions,  and  thus  to  construct  a  chain  of 
several  consequences  and  deductions  grounded  therein,  which 
they  did  not  see  or  acknowledge  to  be  true,  and  which  there- 
fore they  dechired  to  be  chains  which  neither  cohered  in  them- 
selves, nor  with  the  conclusions,  calling  them  obscurity  grounded 
in  authority  [obsGicrum  auctoritatis]  ;  they  then  desisted  from 
asking  him  further  questions,  inquiring  only,  Jiow  tJiis  is  calledy 
and  liow  that  j  aid  whereas  he  answered  these  inquiries  also 
340 


OF  THE  PLANET  MERCURT 


38 


by  material  ideas,  and  hy  no  spiritual  ones,  they  retired  from 
liiin  ;  for  every  one,  iu  atiotlier  life,  discourses  spiritually,  or 
by  spiritual  ideas,  only  so  far  as  he  had  believed  on  Gud  dui-iui;; 
liis  abode  in  the  world,  and  inateriall3%  so  far  as  he  had  not  be- 
lieved on  God.  An  occasion  here  offerinc;  itself,  it  may  be 
expedient  to  mention  how  it  fares  iu  another  life  with  the  learned 
who  imbibe  intelligence  from  their  own  meditation,  kincUed 
with  the  love  of  knowing  truths,  fur  the  sake  of  truths,  thus  (or 
the  sake  of  uses  abstracted  from  worldly  considerations,  and 
liow  with  those  who  imbibe  intelligence  from  others,  withou't 
any  meditation  of  their  own,  as  is  the  common  case  with  such 
as  desire  to  know  truths  solely  for  reputation's  sake,  that  they 
may  be  accounted  learned,  and  thereby  attain  worldly  hduor 
or  gain,  thus  who  desire  to  know  truth,  not  for  the  sake  of 
uses  abstracted  from  worldly  considerations  :  concerning  such, 
it  is  allowed  to  relate  the  following  experience.  There  was  per 
ceived  on  a  time  someM'hat  noisy,  or  sonorous  [so}io/'ti)/i 
(luoddwn^  penetrating  from  beneath,  neai"  the  left  side  even  to 
tJie  left  ear.  I  observed  that  they  were  spirits,  who  there  at- 
tempted to  force  away;  but  of  what  sort  they  were  I  could  not 
know.  However,  when  they  had  forced  a  way,  they  spake  with 
me,  saying  that  they  were  logicians  and.  metaphysicians,  and 
that  they  had  immersed  their  thoughts  in  the  sciences  of  logic 
and  metaphysics,  with  no  other  end  than  to.acquire  the  character 
of  being  learned,  and  thus  to  be  advanced  to  honor  and  emolu 
meat,  lamenting  that  they  now  led  a  miserable  life  in  conse- 
quence of  applying  to  those  sciences  Avith  no  other  end,  and 
thus  not  having  cultivated  thereby  their  rational  princii)le  ; 
their  speech  was  slow,  and  of  a  mute  tone  [mute  sauaiis.]  In 
the  mean  time  there  were  two  discoursing  with  each  otiier  above 
my  head,  and  on  inquiring  who  they  were,  it  was  said  that  one 
of  them  was  a  most  distinguished  character  in  the  learned 
world,  and  it  was  given  me  to  believe  that  it  was  Aristotle. 
Who  the  other  was,  remained  untold.  The  former  was  then  let 
into  the  state  in  which  lie  was  during  his  life  in  the  world  ;  for 
every  one  may  easily  be  let  into  the  state  of  his  life  which  he 
had  in  the  world,  inasmuch  as  he  has  with  him  every  state  of 
liis  former  life:  but,  what  surprised  me,  he  applied  himself  to 
the  right  ear,  and  there  spake,  but  in  a  hoarse  tone  of  voice, 
yet  with  sound  sense.  From  the  purport  of  his  discoui-se  I  })er- 
ceived,  that  lie  was  altogether  of  a  different  genius  and  temper 
iVom  those  echoolmert  who  first  ascended,  in  that  he  wi-ote  from 
a  ground  of  thought  and  discernment  in  himself,  and  thence 
produced  his  philosophical  discoveries  :  so  that  the  terms  which 
he  invented,  and  wdiich  he  imposed  on  s]ieculative  subjects, 
were  torins  of  expression  by  which  he  described  interior  things  ; 
also  that  he  was  excited  to  -uich  pursuits  by  a  delight  of  the 
aft'ection,  and  hj  a  desire  oi  knowing  the  thini^s  ajiucrtainitig 

341 


38  ON  TIIIC  KAKTIIS  IX  THK  UNIVEKSE. 

to  the  tliinking  and  intellectual  fuculties,  and  that  he  followed 
obediently  whatever  his  spirit  had  dictated;  wherefore  he  applied 
himself  to  the  right  ear,  contrary  to  the  custom  of  his  followers, 
who  are  called  schoolmen,  and  who  do  not  go  from  thought 
to  terms,  but  from  terms  to  thoughts,  thus  in  a  contrary  way  ; 
and  seveial  of  them  do  not  even  proceed  to  thoughts,  but  stick 
solely  in  icrms,  which  if  they  apply,  it  is  to  confirm  whatever 
they  desire,  and  to  impose  on  false  principles  an  appearance  of 
truth  according  to  their  eagerness  to  persuade  others.  Hence 
pliilosophical  investigations  lead  them  rather  to  folly  than  to 
wisdom;  and  hence  they  have  darkness  instead  of  light.  After- 
Avards  I  discoursed  with  him  concerning  the  analytic  science, 
observing,  that  a  child,  in  half  an  hour's  conversation,  speaks 
more  philosophically,  analytically,  and  logically,  than  would 
be  in  his  power  to  describe  by  a  volume,  inasmuch  as  all  things 
appertaining  to  thought,  and  to  human  speech  thence  derived, 
are  analytical,  the  laws  whereof  are  from  the  spiiitual  world  ; 
and  he  who  desires  to  think  artilicially  from  terms,  is  not  unlike 
a  dancer,  who  would  learn  to  dance  by  the  science  of  the  mov- 
ing fibres  and  muscles,  in  which  science,  if  he  should  fix  liis 
mind  whilst  he  is  dancing,  it  would  be  almost  impossible  for 
liim  to  move  a  foot;  and  yet  without  that  science,  he  moves  all 
the  moving  fibres  throughout  the  whole  body,  and  in  subordi- 
nation thereto  he  moves  the  lungs,  the  diaphragm,  the  sides, 
the  arms,  the  neck,  and  other  organs  of  the  body,  to  describe 
all  which  would  require  many  volumes;  and  the  case  is  exactly 
similar  with  those  who  are  desirous  to  think  from  terms.  He 
ap])i'o\  ed  of  these  observations,  and  said,  that  to  learn  to  think 
in  that  way  is  proceeding  in  an  inverted  order :  adding  if  any 
one  will  be  so  silly,  let  him  so  proceed  ;  but  let  the  thoughts 
be  grounded  in  use,  and  flow  from  an  interior  principle.  He 
next  showed  me,  what  idea  he  had  conceived  of  the  Supreme 
Deity,  viz.  that  he  had  represented  Him  to  his  mind  as  having 
a  human  face,  and  encompassed  about  the  head  with  a  radiant 
circle ;  and  that  now  he  knew  that  the  Lord  is  Himself  that 
Man,  and,  that  the  radiant  circle  is  the  Divine  principle  proceed- 
ing from  Him,  which  not  only  flows  into  heaven,  but  also  into 
the  universe,  disposing  and  ruling  all  things  therein.  He  added, 
AVhosoever  disposes  and  rules  heaven,  he  also  disposes  and  rules 
the  universe,  because  the  one  cannot  be  separated  from  the 
other:  he  also  said  that  he  believed  only  in  one  God,  whose 
attributes  and  qualities  were  distinguish  edliy  a  variety  of  names, 
and  that  these  names  were  by  others  worshiped  as  so  many 
gods.  There  appeared  to  me  a  woman,  who  stretched  out  her 
hand,  desiring  to  stroke  my  cheek,  at  which,  when  I  expressed 
my  surprise,  he  said  that  whilst  he  was  in  the  world  such  a 
wonian  had  often  appeared  to  him,  as  it  were  stroking  his 
cheek,  and  that  her  hand  was  beautiful.  The  angelic  spirits 
342 


OF  THE  PLANKT  WKRCUKY. 


38— -10 


said  that  sncli  women  sometimes  appeared  to  the  ancients,  and 
were  by  them  called  Pallases,  and  that  she  appeared  to  hi  in 
from  the  spirits,' who,  during  tlieir  abode  on  earth,  in  ancient 
times,  were  delighted  with  ideas,  and  indulged  in  thoughts, 
but  without  philosophy  :  and  whereas  such  s[)irits  were  attend- 
ant upon  him,  and  were  delighted  with  him,  l)ec;ui-<o  lie  th(Uiglit 
from  an  interior  principle,  therefore  they  represontati\  ('ly  exhi- 
bited such  a  woman  to  his  view.  Lastly,  he  informed  me  what 
idea  he  had  conceived  of  the  soul  or  spirit  of  man,  which  he 
called  Pneuma,  viz.  that  it  was  an  invisible  vital  principle,  like 
Bomewhat  of  ether  ;  and  he  said  that  he  knew  that  his  spirit 
would  live  after  death,  inasmuch  as  it  was  his  interior  essence, 
which  cannot  die,  because  it  is  capable  of  thinking  ;  and  that 
uioreover  he  was  not  able  to  think  clearly  concerning  it,  but  only 
obscurely,  because  he  had  not  formed  any  thought  about  it 
from  any  other  source  but  that  of  his  own  mind,  and  a  little 
ulso  from  the  ancients.  It  is  to  be  noted  that  Aristotle  is  amongst 
sound  and  sober  spirits  iu  another  life,  and  that  several  of  hie 
followers  are  amongst  the  infatuated. 

39.  On  a  time  1  saw  that  spirits  of  our  earth  were  with 
spirits  of  the  earth  Mercury,  and  I  heard  them  discoursing  to- 
gether, and  the  spirits  of  our  earth,  amongst  other  things,  asked 
them  on  whom  they  believed.  They  replied  that  they  believed 
on* God;  but  when  they  inquired  further  concerning  the  God 
on  whom  they  believed,  they  would  give  no  answer,  it  being 
customary  with  them  not  to  answer  qiiestions  directly.  Then 
the  s])irits  from  the  earth  Mercury,  in  their  turn,  asked  the  spirits 
from  our  earth  on  whom  they  believed.  They  said  that  they 
believed  on  the  Lord  God.  The  spirits  of  Mercury  then  said 
that  they  perceived  that  they  believed  on  no  God,  and  that  the}' 
had  contracted  a  habit  of  professing  with  the  nmuth  that  they 
believe,  when  yet  they  do  not  believe.  (The  spii  its  of  Mercury 
liave  exquisite  perception,  in  consequence  of  their  continually 
exploring,  by  means  of  perception,  what  others  know.)  The 
•spirits  of  our  earth  were  of  the  number  of  those  who  in  the 
world  had  made  profession  of  faith  agreeable  to  the  doctrine  of 
the  church,  but  still  had  not  lived  the  life  of  faith;  and  they 
who  do  not  live  the  life  of  faith,  in  anothei'  life  have  not  faith, 
because  it  is  not  in  the  nian."^  On  hearing  this  they  were  silent, 
inasnmch  as,  by  a  perception  then  given  them,  they  acknow- 
ledged that  it  was  so. 

40.  There  were  certain  spirits  who  knew  from  heaven,  that 
on  a  time  a  promise  was  made  to  the  spirits  of  the  earth  Mer- 
cury, that  tliey  should  see  the  Lord  ;  wherefore  they  were  asked 

r  That  thoy  who  make  professioa  of  faith  agreeable  to  doctrine,  and  do  not  live 
the  life  of  faith,  have  i,o  faith,  u.  38G5,  77GG,  7778,  7790,  7950,  8.iU.  And  that 
their  interioi-s  are  contrary  to  the  truths  of  faith,  although  in  the  w  n  .d  they  do  i.ot 
know  this.  u.  7790,  i950. 

343 


40-42 


ON  THE  EARTHS  IN  THE  UNIVERSE, 


hx  the  spirits  about  me  whetlier  tliey  recollected  tliat  promise. 
Tiiey  said  that  they  did  recollect  it  ;  but  that  they  did  not  know 
whether  the  pronuse  was  of  such  a  nature  as  that  they  miglit 
depend  with  certainty  on  its  accomplishment.  "Whilst  they  were 
thus  discoursing  together,  instantly  the  Sun  of  heaven  appeared 
to  them.  (The  Sun  of  heaven,  which  is  the  Lord,  is  seen  only 
by  those  who  are  in  the  inmost  or  third  heaven  ;  others  see  the 
liglit  thence  derived.)  On  seeing  the  Sun,  they  said  that  this 
was  not  the  Lord  God,  because  they  did  not  see  a  face.  In  the 
mean  while  the  spii'its  discoursed  with  each  other,  but  I  did  wot 
hear  what  they  said.  But  on  a  sudden,  at  that  instant,  the  Sun 
again  appeared,  and  in  the  midst  thereof  the  Lord,  encompassed 
with  a  solar  circle  :  on  seeing  this,  the  spirits  of  Mercury  hum- 
bled themselves  profoundly,  and  subsided.  Then  also  the  Lord, 
from  that  sun,  appeared  to  the  spirits  of  this  earth,  who,  when 
they  were  men,  saw  Jlim  in  the  world;  and  they  all,  one  after  an- 
other, and  thus  several  in  order,  confessed  that  it  was  the  Lord 
Himself.  This  confession  they  made  before  all  the  company. 
At  the  same  instant  also  the  Lord,  out  of  the  Sun,  appeared  to 
the  spirits  of  the  planet  Jupiter,  who  declared  with  open  voice 
that  it  was  lie  Himself  whom  they  had  seen  on  their  earth  when 
the  God  of  the  universe  appeared  to  them.s 

41.  Certain  of  them,  after  that  the  Lord  appeared,  were  led 
otf  frontwards  to  the  right,  and  as  they  advanced,  they  said 
that  they  saw  a  light  much  clearer  and  purer  than  they  had 
ever  seen  before,  and  that  it  was  impossible  any  light  could 
CAceed  it ;  and  it  was  then  even-tide  here.  There  were  several 
who  made  this  declaration.' 

4:J.  It  is  to  be  observed  that  the  sun  of  this  world  does  not 
ai)pear  at  all  to  any  spirit,  nor  anything  of  light  thence  derived. 
The  light  of  that  sun  is  as  thick  darkness  to  spirits  and  angels. 
That  sun  remains  only  in  the  perception  appertaining  to  spirits 
from  having  seen  it  during  their  abode  in  the  world,  and  is  pre- 
sented to  them  in  idea  as'somewhat  darkish,  and  this  behind  at 

Tluit  the  hm-d  is  the  Sun  of  heaven,  from  whom  all  light  therein  is  derived,  n. 
105:;,  3G3G.  -lUOU.  And  Uiat  the  Lord  thus  appears  to  those  who  are  in  His  celes- 
tial kin^dniu,  wliere  luve  to  llini  is  prevalent,  n.  1521, 1529,  1530.  1531,  ls;;7,  4(i96. 
Tiiat  lie  appears  at  a  middle  distanee  above  the  plane  of  the  right  eye,  u.  4321, 
7078.  That  thi'refore  liv  sun  in  the  Word  is  signified  the  Lord  as  to  Divine  Love, 
n.  24i)j.  40(;o,  7U^^3.  That  the  sun  of  this  world  does  not  appear  to  spirits  and  an- 
gels. Ijiit  ill  the  place  thereof  there  appears  somewhat  as  it  were  darkish,  not  iu  front, 
Ijut  ill  hiiiil.  in  a  direction  opposite  to  the  bun  of  heaven,  or  to  the  Lord,  n.  9755. 

I  That  thi're  is  in  the  heavens  great  light,  which  exceeds,  by  many  degrees,  the 
mi.l-d.iv  li,i;ht  of  this  world,  n.  1117,  1521,1533,  1019—1032,  4527,  54U0,  8644. 
Tiiat.  ail  light  in  the  heavens  is  from  the  Lord  as  a  Sua  there,  n.  1053,  1521,  3195, 
33  a,  3i;3l),  3013.  4415.  9548,  9684,  10.809.  That  the  Divine  Truth  proceeding 
fi  oiii  the  Divine  Ciood  of  the  Divine  Love  of  the  Lord  app.  ars  in  the  heavens  aa 
liidht.  and  presents  all  the  light  that  is  therein,  n,  3195.  3222,  54l)0,  8044,  939», 
9548.  9084.  That  the  light  of  heaven  illuminates  both  the  s.ghl  and  the  undei- 
Btanding  of  the  angels,  n.  2776.  3138.  That  when  heaven  is  ^a;d  to  be  in  light 
uiid  hrat.  It  signilies  being  iu  wisdom  and  in  love,  u.  3043,  9399,  9401. 

344 


OF  THE  PLANET  MEKCUKV. 


42— ii 


a  considerable  distance,  in  an  altitude  a  little  above  the  plane  of 
the  head.  The  planets  which  are  within  the  sj-Hteni  of  that  sun 
appear  according  to  a  determinate  situation  in  respect  to  the 
sun  ;  Mercury  behind,  a  little  towards  the  right;  Venus  to  the 
left,  a  little  backwards  ;  Mars  to  the  left,  in  iVoiit ;  Jupiter  in  like 
manner  to  the  left  in  front,  but  at  a  greater  distance  ;  Satnrn  di- 
rectly in  front,  at  a  considerable  distance  ;  the  Moon  to  the  left, 
at  a  considerable  height :  the  satellites  also  to  the  left  in  respect 
to  their  particular  planet.  Such  is  the  situation  of  the  above 
planets  in  the  ideas  of  spirits  and  angels  :  spirits  also  appeal" 
near  their  respective  planets,  but  out  of  them.  As  to  what  par- 
ticularly concerns  the  spirits  of  Mercury,  they  do  not  appear  in 
any  certain  determinate  quarter,  or  at  any  certain  determinate 
distance,  but  sometimes  in  front,  sometimes  to  the  left,  some- 
times a  little  to  the  back  ;  the  reason  is,  because  they  are 
allowed  to  wander  through  the  universe  to  procure  for  them- 
selves knowledges. 

43.  On  a  time  the  spirits  of  Mercury  appeared  to  the  left  iu 
a  globe,  and  afterwards  in  a  volume  extending  itself  length- 
ways. 1  wondered  whither  they  were  desirous  of  going,  whetlier 
to  this  earth  or  elsewhere  ;  and  presently  I  observed  that  they 
inclined  to  the  right,  and  as  they  rolled  along,  approached  to 
the  earth  or  planet  Venus  towards  the  quarter  in  front.  But 
when  they  came  thither  they  said  that  the}''  would  not  abide 
there,  because  the  inhabitants  were  wicked  ;  wherefore  they 
turned  about  to  the  back  part  of  that  earth,  and  then  said  that 
they  would  willingly  stay  there,  because  the  inhabitants  were 
good.  Immediately  on  this,  I  was  made  sensible  of  a  remarka- 
ble change  in  the  brain,  and  of  a  powerful  (iperation  thence 
proceeding.  Hence  I  was  led  to  conclude  that  the  spirits  of 
Venus,  who  were  on  that  part  of  the  planet,  were  in  concord 
with  the  spirits  of  Mcrcuiy,  and  that  they  had  rehition  to  the 
memory  of  things  material  which  was  in  concord  with  the  me- 
mory of  things  immaterial,  to  which  latter  memoi-y  the  spirits  of 
Mercury  have  relation  :  hence  a  more  powerful  operation  was 
felt  from  them  when  they  were  there. 

44.  I  was  desirous  to  know  what  kind  of  face  and  body  the 
men  in  the  earth  Mercury  had,  whether  they  were  like  the  men 
on  our  earth.  Instantly  there  was  presented  befnre  my  eyes  a 
woman  exactly  resembling  the  women  in  that  eai  tli.  She  had  a 
beautiful  face,  but  it  was  smaller  than  thai,  of  a  woman  of  our 
earth ;  her  body  also  was  more  slender,  but  her  height  was 
equal ;  she  wore  on  her  head  a  linen  cap,  which  was  put  on 
without  art,  but  yet  in  a  manner  becoming.  A  man  also  was 
l)re6ented  to  view,  who  was  more  slender  iu  body  than  the  men 
of  our  earth  are.  He  was  clad  in  a  garment  of  dai  k  blue  color, 
closely  fitted  to  his  body,  without  any  foldings  oi-  pmtuber- 
unces.  It  was  given  me  to  understand  that  such  was  the  form  of 

345 


i-t  48  ON  THE  EARTHS  IN  THE  UNIVERSE. 


body  and  such  the  dress  of  the  men  of  that  earth.  Afterwards 
there  was  presented  to  view  a  species  of  their  oxen  and  cows, 
which  indeed  did  not  differ  much  from  tliose  on  our  earth,  only 
that  they  were  less,  and  in  some  degree  approached  to  a  speciea 
of  deer. 

45.  They  were  questioned  also  concerning  the  sun  of  the 
system,  how  it  appears  from  their  earth.  Tiiey  said  that  it  ap- 
pears large,  and  larger  there  than  when  seen  from  other  earths, 
and  that  they  knew  this  trom  t^he  ideas  of  other  spirits  concern- 
ing the  sun.  Tliey  said  further  that  they  enjoy  a  middle  tem- 
perature, neithei-  too  hot  nor  too  cold.  It  was  on  this  occasion 
granted  me  to  tell  them,  that  it  was  so  provided  of  the  Lord  in 
regard  to  them  that  they  should  not  be  exposed  to  too  much 
heat  by  reason  of  their  greater  nearness  to  the  sun,  inasmuch 
as  heat  does  not  arise  from  the  sun's  nearness,  but  from  the  alti- 
tude and  density  of  the  atmosphere,  as  appears  from  the  cold  on 
high  mountains  even  in  hot  climates ;  also,  that  heat  is  varied 
according  to  the  direct  or  oblique  incidence  of  the  sun's  rays,  as 
is  plain  from  the  seasons  of  winter  and  summer  in  eveiy  region. 
These  are  the  things  which  it  was  given  me  to  know  concern- 
ing the  spirits  and  inhabitants  of  the  earth  Mercury. 


OF  THE  EARTH  OR  PLANET  JUPITER,  ITS  SPIRITS  AND 
INHABITANTS. 

46.  It  was  granted  me  to  enjoy  longer  intercourse  witli  the 
spirits  and  angels  of  the  planet  Jupiter,  than  with  the  spirits 
and  angels  from  the  rest  of  the  planets;  wherefore  I  am  at  liberty 
to  be  more  particular  in  regard  to  the  state  of  life  of  them,  and 
of  the  inhabitants  of  that  planet.  That  those  spirits  were  from 
that  planet  was  evident  from  many  circumstances,  and  was 
also  confirmed  by  a  declaration  from  heaven. 

47.  The  real  earth  or  planet  Jupiter  does  not  indeed  appear 
to  spirits  and  angels :  for  to  the  inhabitants  of  the  spiritual 
world  no  material  earth  is  visible,  but  only  the  spirits  and  angels 
who  come  thence.  They  who  are  from  the  planet  Jupiter  apj)ear 
in  front  to  the  left,  at  a  considerable  distance,  and  this  con- 
stantly (see  above,  n.  42) ;  there  also  is  the  planet.  The  spirits 
of  every  earth  are  near  their  respective  earth  in  consequence  of 
having  been  inhabitants  thereof  (for  every  nuin  after  death  be- 
comes a  spirit),  and  in  consequence  of  being  thus  of  a  similar 
g(uiius  and  temper  with  the  inhabitants,  and  of  being  in  a  capa- 
city thereby  of  associating  with  and  serving  them. 

48.  The  spirits  from  the  earth  Jupiter  related  that  the 
multitude  of  men  therein  was  as  great  as  the  earth  could  sup- 

346 


OF  TUE  I'LAJS-KT  .rUPITER. 


49 


port;  that  the  earth  was  fruitful  and  ])lentiful  in  all  produc- 
tions ;  that  the  inhabitants  had  no  desires  beyond  the  neces- 
saries of  life  ;  that  the}'  accounted  nothing  useful  but  so  fai 
as  it  was  necessary ;  and  that  lience  the  number  of  inha- 
bitants was  so  great.  They  said  that  the  education  of  their 
children  was  their  greatest  concei-n,  and  that  they  loved  them 
most  tenderly. 

49.  They  furtlier  related  that  the  inhabitants  are  distin 
guished  into  nations,  families,  and  houses,  and  that  they  all 
live  apart  witli  their  own  kindred,  and  that  hence  their  connec- 
tions are  confined  to  relatives;  likewise,  that  no  one  covets 
another's  property,  and  that  it  never  enters  into  their  minds  to 
desire  the  possessions  of  another,  still  less  to  obtain  them  fraudu- 
lently, and  least  of  all  to  extort  them  by  violence.  Such  violence 
they' consider  as  a  criminal  act  contrary  to  human  nature,  and 
regard  it  as  horrible.  When  I  would  have  told  them  that  on 
this  earth  there  are  wars,  depredations,  and  murders,  they  in- 
stantly turned  away  from  nie,  and  expressed  an  aversion  to  hear. 
It  was  declared  to  me  by  the  angels  that  the  most  ancient  peo- 
ple on  this  earth  lived  in  like  manner  as  the  inhabitants  of  the 
planet  Jupiter,  viz.  that  they  were  distinguished  into  nations, 
families,  and  houses ;  that  all  at  that  time  were  content  with 
their  own  possessions  ;  that  it  was  a  thing  altogether  unknown 
for  one  person  to  enrich  himself  at  the  expense  of  another,  or 
to  aspire  at  dominion  from  a  principle  of  self-love ;  and  that 
on  this  account  the  ancient  times,  and  especially  the  most 
ancient,  were  more  acceptable  to  the  Lord  than  succeeding 
times :  and  such  being  the  state  of  the  world,  innocence  also 
then  reigned,  attended  with  wisdom  ;  every  one  did  what  was 
good  from  a  principle  of  good,  and  what  was  just  from  a  prin- 
ciple of  justice.  To  do  what  is  good  and  just  with  a  view  to  self- 
advancement,  or  for  the  sake  of  gain,  was  a  thing  unknown.  At 
the  same  time  they  spake  nothing  but  what  was  true,  and  this 
not  so  much  from  a  principle  of  truth  as  from  a  principle  of 
good,  that  is,  not  from  an  intellectual  principle  separate  from 
the  will  principle,  but  from  a  will  piinciple  joined  with  the  in- 
tellectual. Such  were  the  ancient  times  ;  wherefore  angels  could 
then  converse  with  men,  and  convey  their' minds,  almost  sepa- 
rate from  things  corporeal,  into  heaven,  yea,  would  conduct  them 
through  the  heavenly  societies,  and  sliow  them  the  magnificent 
and  blessed  things  abounding  therein,  and  likewise  communi- 
cate to  them  their  happinesses  and  delights.  These  times  were 
known  also  to  the  ancient  wiiters,  and  were  by  them  called  the 
golden  and  also  Saturnian  ages.  The  superior  excellence  of 
those  times,  as  was  observed,  was  owing  to  this,  that  men  were 
then  distinguished  into  nations,  I'.ations  into  families,  and  fami- 
lies into  houses,  ai.d  every  house  lived  ii]^avt  by  itself;  and  it 
then  never  entered  into  aliy  one's  mind  to  invade  another's 

3^1 


49—51 


ON  THE  EAKTIIS  IN  THE  UNIVEKSE. 


inheritance,  and  tlience  acquire  to  himself  opulence  and  domi- 
nion. Self-love  and  the  love  of  the  world  were  then  far  from 
men's  ati'ections  ;  every  one  rejoiced  in  his  own,  and  not  less  in. 
his  neighbor's  good.  But  in  succeeding  times  this  scene  was 
changed,  and  totally  reversed,  when  the  lust  of  dominion  and  of 
large  ])ossessions  invaded  the  mind.  Then  mankind,  for  the  sake 
of  self-defence,  collected  themselves  into  kingdoms  and  empires; 
and  inasmuch  as  the  laws  of  charity  and  of  conscience,  which 
were  inscribed  on  the  liearts,  ceased  to  operate, it  became  neces- 
sary to  enact  external  laws  in  order  to  restrain  violence,  and  to 
secure  obedience  thereto  by  temporal  rewards  and  punishments. 
When  the  state  of  the  world  was  thus  chaiiged,  heaven  removed 
itself  from  man,  and  this  more  and  more  even  to  the  present 
time,  when  the  very  existence  of  heaven  and  hell  is  unknown, 
and  by  some  denied.  This  account  of  the  primitive  state  of  the 
inliabitants  of  tbis  earth  is  given,  in  order  to  show  more  clearly 
by  the  parallel  what  is  the  state  of  the  inhabitants  of  the  earth 
Jupiter,  and  whence  they  have  their  probity,  and  also  their 
wisdom,  concerning  whicli  more  will  be  said  hereafter. 

50.  By  long  and  frequent  conversation  with  the  spirits  of  the 
earth  Jupiter,  it  was  made  very  manifest  to  me  that  they  were 
better  disposed  than  the  spirits  of  several  other  earths.  The  man- 
ner of  their  approach  to  me,  their  abode  with  me,  and  their  in- 
flux at  that  time,  was  inexpressibly  gentle  and  sweet.  In  another 
life  the  quality  of  every  s'pirit  manifests  itself  by  an  influx,  which 
is  the  communication  of  its  affection.  Goodness  of  disposition 
manifests  itself  by  gentleness  and  sweetness  ;  by  gentleness,  in 
that  it  is  afraid  to  do  hurt,  and  by  sweetness,  in  that  it  loves  to 
do  good.  I  could  clearly  distinguish  a  difierence  between  the 
gentleness  and  the  sweetness  of  the  influx  proceeding  from  the 
spirits  of  Jupiter  and  of  that  which  proceeds  from  the  good  spirits 
of  our  earth.  When  any  slight  disagreement  exists  among  them, 
they  said  that  there  appears  a  sort  of  slender  bright  irradiation, 
like  tliat  of  lightning,  or  like  the  little  swath  encompassing 
glittering  and  wandering  stars;  but  all  disagreements  among 
them  are  soon  adjusted.  Glittering  stars,  which  are  at  the  same 
time  wandering,  signify  what  is  false  ;  but  glittering  and  fixed 
stars  signify  what  is  true  ;  thus  the  former  signify  disagreement." 

51.  I  could  distinguish  the  presence  of  tlie  spirits  of  Jupiter, 
not  only  by  the  gentleness  and  sweetness  of  their  approacli  and 
influx,  but  also  by  this  circumstance,  that  for  the  most  part 
their  influx  was  into  the  face,  to  which  they  communicated  a 
smiling  cheerfulness,  and  this  continually  during  their  presence. 
They  said  that  they  comnmnicate  a  like  cheerfulness  of  counte- 
nance  to  the  inhabitants  of  their  earth,  when  they  come  to 

u  That  stars  in  the  Word  signify  the  knowledges  of  good  and  truth,  consequently 
truths,  u.  2495,  2849,  4097.  And  that  iu  another  life  truths  are  represented  by 
fixed  stars,  but  falses  by  wandering  stars,  n.  1128. 

3i8 


OF  THE  PLANKT  JUI'ITEK. 


51,  52 


tliem,  being  dosii'ous  tlius  to  inspire  tlieiu  witli  licartfelt  tran- 
quillity and  (k'liglit.  That  traiujuillity  and  «leliglit  with  which 
tliey  inspired  ina  lillcd  niy  bi-east  and  lieart  very  sensibly  ;  at 
the  same  time  tliere  was  a  removal  of  all  evil  lusts  and  anxiety 
concerning  things  to  conie,whicli  cause  unquiet  and  disturbance, 
and  excite  various  counnotions  in  the  mind.  Hence  was  dis- 
coverable the  nature  and  quality  of  the  life  of  the  inhabitants  of 
the  earth  Jupiter  ;  for  the  disposition  of  the  inhabitants  of  any 
earth  may  be  known  by  the  spirits  who  come  thence,  inasmuch 
as  every  one  retains  his  own  proper  life  after  death,  and  con- 
tiuues  to  live  it  when  he  becomes  a  spirit.  It  was  very  observ- 
able that  they  had  a  state' of  blessedness  or  happiness  still  more 
interior,  which  was  manifest  from  this  circumstance,  that  their 
interioi-s  were  perceived  not  to  be  closed,  but  open  to  heaven  ; 
for  in  iimportion  as  the  interiors  arc  more  open  to  heaven,  in  the 
same  proportion  they  are  the  more  suscei)tible  of  receiving  Di- 
vine Good,  and  therewith  blessedness  and  interior  happiness. 
The  case  is  altogether  otherwise  with  those  who  dt)  not  live  in 
the  order  of  heaven  ;  the  interiors  with  such  are  closed,  and  the 
exteriors  open  to  the  world. 

52.  It  was  further  shown  me  what  sort  of  faces  the  inhabit- 
ants of  the  earth  Jupiter  had  :  not  that  the  inhabitants  them- 
selves appeared  to  me,  but  that  the  spirits  appeared  with  faces 
similar  to  what  they  had  during  their  abode  on  their  earth.  But 
previous  to  this  manifestation,  one  of  their  angels  aj)peared  be- 
hind a  bright  cloud,  who  gave  permission  ;  and  instantly  two 
faces  were  presented  to  view.  They  were  like  the  faces  of  the  men 
of  our  cai-th,  fair  and  beautiful ;  sincerity  and  modesty  seemed 
to  beam  forth  from  them.  During  the  presence  of  the  spiiits  of 
Jupiter,  the  faces  of  the  men  of  our  earth  appeared  less  than 
usual,  which  circumstance  was  owing  to  this,  that  there  was  an 
influx  from  those  spirits  of  the  idea  whicli  they  had  concerning 
their  own  faces  as  being  larger  ;  for  they  believe,  during  their 
abode  in  their  earth,  that  after  their  decease  their  faces  will  be 
larger  and  of  a  round  shape  ;  and  whereas  this  idea  is  impressed 
on  them,  it  consequently  remains  with  them,  and  when  they 
become  spirits  they  appear  to  themselves  as  having  laig-er  faces. 
The  reason  why  they  believe  that  their  faces  will  be  larger 
is,  because  they  say  that  the  face  is  not  body,  inasmuch  as 
through  it  they  see,  hear,  speak  and  nuxnifest  their  thoughts  ;  and 
whereas  the  mind  is  thus  transparent  through  the  face,they  hence 
form  an  idea  of  the  face  as  of  mind  in  a  form  ;  and  inasmuch  as 
they  know  that  they  shall  become  wiser  when  they  cease  to  live 
in  the  body,  therefore  they  believe  that  thef  ji'm  of  the  mind  or 
the  face  will  become  larger.  They  believe  also  that  after  their 
decease  they  will  perceive  atire  which  will  communicate  warmth 
to  their  faces.  This  oelief  takes  its  rise  from  hence,  that  the 
■H-iser  amongst  them  know  that  lire  in  a  spiritual  sense  signifies 


52—54 


ON  THE  EAKTIIS  IN  THE  UNIVERSE. 


love,  and  tliat  love  is  tlie  fire  of  life,  and  that  the  angels  have  life 
from  this  fire.''  Such  of  them  also  as  have  lived  in  celestial  love 
have  their  wishes  herein  gratified,  and  perceive  a  warmth  in  the 
face,  and  at  the  same  time  the  interiors  of  the  mind  are  kindled 
■with  love.  It  is  on  this  account  that  the  inhabitants  of  that 
earth  frequently  wash  and  make  clean  their  faces,  and  also  care- 
fully secure  them  from  the  sun's  heat.  They  use  a  covering  for 
the  head,  made  of  the  bark  of  a  tree  of  a  bluish  color,  which 
6erv(is  as  a  shade  for  the  face.  Concerning  the  faces  of  the  men 
of  our  earth,  which  they  saw  through  my  eyes.y  they  said  tliat 
they  were  not  handsome,  and  that  the  beauty  which  they  had 
consisted  in  the  external  skin,  but  nof  in  the  fibres  derived  from 
what  is  internal.  Tiiey  were  surprised  to  see  the  taces  of  some 
full  of  \varts  and  pimples,  and  in  other  respects  deformed, 
and  said  that  they  have  no  such  faces  amongst  them.  Some  of 
their  faces  retained  a  smiling  cast,  viz.  such  as  were  of  a 
cheerful  and  smiling  habit,  and  such  as  were  a  little  prominent 
about  the  lips. 

53.  The  reason  why  the  faces  which  were  prominent  about 
the  lips  retained  a  smiling  cast,  was,  because  the  chief  part  ot 
their  discourse  is  eflf'ected  by  the  face,  and  especially  by  the 
region  about  the  lips,  and  also  because  they  never  use  deceit, 
that  is,  never  s]>eak  otherwise  than  they  think,  the  consequence 
of  which  is,  that  they  use  no  resti-aint  in  regard  to  the  face,  but 
let  all  the  features  and  fibres  have  free  play.  The  case  is  other- 
with  those  who  from  their  childhood  have  been  practised,  in 
deceit.  The  face  is  thereby  contracted  from  Avithin,  to  prevent 
the  inward  thoughts  from  being  manifested  ;  neither  has  it  free 
play  from  without,  but  is  kept  in  readiness  either  to  put  itself 
forth  or  to  contract  itself,  according  to  the  suggestions  of  crafc 
and  cunning.  The  truth  of  this  may  appear  from  an  examina- 
tion of  the  fibres  of  the  lips,  and  of  the  parts  thereabouts;  for 
the  series  of  fibres  in  those  parts  are  manifold,  complex,  and  in- 
terwoven together,  being  created  not  only  for  the  purposes  of 
receiving  and  chewing  the  food,  and  of  forming  expressions  of 
speech,  but  also  of  manifesting  the  ideas  of  the  miud  by  their 
various  configurations. 

54r.  It  was  also  shown  me  how  the  thoughts  are  expressed 
by  the  face  :  the  afi'ections,  which  appertain  to  the  love-principle 
are  manifested  by  the  features  and  their  changes,  and  the 
thoughts  in  those  affections  by  variations  as  to  the  forms  of 

X  That  fire  in  the  Word  signifies  love  in  both  senses,  n.  934,  4906,  5215.  That 
Bacretl  and  coles^tial  fire  is  Divine  Love,  and  every  aflection  which  is  of  that  love, 
n.  934,  ()314,  (iKVl.  That  infernal  fire  is  self-love  and  the  love  of  the  world,  and 
every  concupiscence  appertaining  to  those  loves,  n.  905,  18G1,  5071,  6314,  C832, 
7575.10,747.  Tliat  love  is  the  fire  of  life,  and  that  life  itself  is  actually  derived 
from  that  fire,  n.  4900,  5071,  6032. 

y  That  spirits  and  angels  do  not  see  the  things  of  this  solar  world,  but  that  they 
MW  through  my  eyes,  n.  1881. 
350 


OF  THE  PLANET  JUPITEK. 


54 


interior  things  therein  ;  it  is  impossible  to  describe  them  further. 
The  inliabitants  of  tlie  eartli  Jupiter  iise  also  vocal  discourse, 
but  it  is  not  so  loud  as  with  us.  One  kind  of  discourse  is  an  aid 
to  tlie  other,  and  life  is  insinuated  into  vocal  discourse  by  that 
of  the  countenance.  I  am  informed  by  the  angels  that  the  Urst 
discourse  of  all  in  every  eartli  -was  effected  by  the  face,  and  tliis 
fi-om  two  origins,  the  lips  and  the  eyes.  The  reason  why  this 
kind  of  discourse  was  first  in  use  is  because  the  face  was  formed 
to  express  by  its  features  all  a  man's  thoughts  and  inclinations  ; 
hence  the  face  is  called  an  effigy  and  index  of  the  mind  :  a  fur- 
ther reason  is,  becanse  in  the  most  ancient  or  primitive  times 
man  was  influenced  by  a  principle  of  sincerity,  and  cherished 
no  thought,  nor  wished  to  cherish  any,  but  what  he  was  willing 
siiould  beam  forth  visibly  in  his  face  :  thus  also  the  afiections  of 
the  mind,  and  the  thoughts  therein  originating,  might  be  exlii- 
bited  to  the  life,  and  in  their  fulness.  Hereby  likewise  they  were 
made  visible,  as  several  things  united  together  in  a  form.  This 
kind  of  discourse  therefore  excelled  vocal  discourse  as  nnich  as 
the  sense  of  seeing  excels  that  of  hearing,  or  as  the  sight  of  a 
fine  country  excels  a  verbal  description  of  it.  Add  to  this,  that 
snch  discourse  was  in  agreement  with  the  discourse  of  angels, 
with  whom  men  in  those  times  had  communication  ;  and  also 
that  when  tlic  face  speaks,  or  the  mind  by  the  face,  the  angelic 
discourse  is  erdiibited  with  man  in  its  ultimate  natural  form,  but 
not  so  in  verbal  discourse.  Every  one  also  may  conceive  that  the 
inost  ancient  people  could  not  at  first  practise  verbal  discourse, 
injtsmuch  as  the  expressions  of  vocal  language  are  not  infused 
immediately,  but  must  have  been  invented,  and  applied  to  the 
things  they  were  intended  to  express  ;  and  this  would  require  a 
course  of  time  to  effect.^  So  long  as  man  continued  to  be  influ- 
enced by  a  principle  of  sincerity  and  rectitude,  so  long  also  such 
discourse  retnained  ;  but  as  soon  as  the  mind  began  to  think  one 
thing  and  speak  another,  which  was  the  case  when  man  began  to 
love  himself  and  not  his  neighbor,  then  verbal  discourse  began  to 
increase,  the  face  being  either  silent  or  deceitful.  Hence  the 
intei-nal  form  of  the  face  was  changed,  contracted  itself,  ac- 
quired stiffness,  and  began  to  be  nearly  void  of  life  ;  whilst  the 
external  form,  iTiflamed  by  the  fire  of  self-love,  appeared  in  the 
eyes  of  men  as  if  it  were  alive  ;  for  a  want  of  life  in  the  internal 
forms,  which  are  liid  underneath  the  external,  does  not  appear 
before  men,  but  is  manifest  to  the  angels,  inasmuch  as  the  latter 
see  interior  things.  Such  are  the  faces  of  those  who  think  one 
thing  and  speak  another  ;  for  simulation,  hypocrisy,  cunning, 
and  deceit,  which  at  this  day  are  called  prudence,have  a  tendency 

7-  That  the  most  ancient  people  on  Ibis  earth  used  to  discourse  by  the  face  and 
lips,  by  means  of  internal  aspiration,  n.  1107,  1118,  73C1.  That  the  inhabitants  o( 
(onic  other  earths  used  to  discourse  in  like  manner,  n.  4799,  7359,  8248,  10,587. 
Concerning  the  perfection  and  excellence  of  that  discourse,  n.  73C0,  10,587.  10.708 

351 


54,  55 


ON  THE  EAKTIIS  IN  THE  UNIVERSE. 


to  produce  sucli  effects.  But  the  case  is  otherwise  in  another  life, 
where  it  is  not  allowable  for  the  speecli  and  thoughts  to  be  at 
A'ariance.  Their  variancealso  is  there  clearly  perceived  in  every 
single  expression,  and  Avhen  it  is  perceived,  the  spirit  who  is 
found  guilty,  is  separated  from  his  associates,  and  lined.  After- 
wards he  is  reduced  by  various  methods  to  speak  as  he  thinks, 
and  to  think  as  he  wills,  until  his  mind  he  one,  and  not  divided. 
]f  he  he  a  good  spirit,  he  is  reduced  to  a  state  of  willing  Avhat 
is  good,  and  of  thinking  and^speaking  what  is  true,  from  a  prin- 
eii)le  of  good  ;  and  if  he  be  an  evil  spirit,  he  is  reduced  to  a 
Btate  of  willing  what  is  evil,  and  of  thinking  and  speaking  what 
is  false,  from  a  princi])le  of  evih  Until  this  is  effected,  the  good 
spirit  is  not  elevated  into  heaven,  nor  is  the  evil  one  cast  into 
liell  ;  and  this  to  the  end  that  in  hell  there  may  be  nothing  but 
evil  and  the  false  grounded  in  evil,  and  in  heaven  nothing  but 
good  and  truth  grounded  in  good. 

55.  I  was  further  infoi'med  by  the  spirits  fi-oin  that  eartli, 
concerning  various  particulars  relating  to  its  inhabitants,  as 
concerning  their  manner  of  walking,  their  food,  and  their  hab- 
itations. With  respect  to  their  manner  of  walking,  they  do 
not  walk  erect  like  the  inhabitants  of  this  and  of  several  other 
earths,  nor  do  they  creep  on  all  four,  like  four-footed  beasts  ;  but 
as  they  go  along,  they  assist  themselves  with  their  hands,  and 
alternately  half  elevate  themselves  on  their  feet,  and  also  at 
every  third  step  turn  the  face  sideways  and  behind  them,  and 
likewise  at  the  same  time  bend  the  body  a  little,  which  is  done 
suddenly;  for  it  is  thought  indecent  among  them  to  be  seen'in 
any  other  point  of  view  than  with  the  face  in  IVont.  In  walking 
thus  they  always  keep  the  face  elevated  as  with  us,  that  so  they 
may  look  at  the  heavens  as  well  as  the  earth.  liolding  the  face 
downwards  so  as  to  see  the  earth  alone,  they  call  an  accursed 
thing  :  the  most  vile  and  abject  amongst  them  give  into  this 
habit,  but  if  they  contiime  in  it,  they  are  banished  the  society. 
When  they  sit,  they  appear  like  men  of  our  earth,  erect  as  to 
the  upper  part  of  the  body,  but  they  usnallj'-  sit  cross-legged. 
They  are  ])articularly  cautious,  not  only  Avhen  they  walk,  but 
also  when  they  sit,  to  be  seen  -with  the  face  in  front,  and  not  as 
to  the  back  parts.  They  are  also  veiy  willing  to  have  their  faces 
seen,  because  thence  their  mind  appears  ;  for  with  them  the  face 
is  never  at  variance  with  the  mind,  nor  indeed  have  they  power 
to  make  it  so  ;  hence  it  evidently  appears,  on  an  interview  with 
them,  what  dispositions  they  entertain  towards  all  who  are  pre- 
sent, especially  whether  their  apparent  friendship  be  sincere  or 
forced,  for  this  they  never  conceal.  These  ])articulars  were  de- 
clared to  mc  by  their  spirits,  and  confirmed  by  their  angels. 
Hence  also  their  spirits  are  seen  to  Avalk,  not  erect  like  others, 
but  almost  like  persons  swimming,  appearing  to  help  themselves 
forward  with  their  hands,  and  by  turns  to  look  around  tliom. 
352 


OF  THE  I'LANET  JUPITEK. 


6G-58 


56.  They  who  live  in  their  warm  climates  go  naked,  except 
about  the  loins  ;  nor  are  they  ashamed  of  tlieir  nakedness,  inas- 
much as  their  minds  are  chaste,  loving  none  hut  such  as  they 
are  in  conjugial  connection  with,  and  aMinrring  adultery.  They 
Avere  very  much  surprised  at  tlie  spirits  ofour  oartli,  who  on  liear- 
ing  of  tlieir  method  of  walking,  and  also  that  they  wero  naked, 
made  a  joke  of  it,  and  gave  way  to  ];isci\  ii  nis  thoughts,  without 
attending  at  all  to  their  heavenly  lilV'.  They  said  that  this  was  a 
proof  that  things  corporeal  and  terrestrial  were  of  more  concei'u 
to  them  than  heavenly  things,  and  that  things  of  an  indecen.t 
nature  had  place  in  their  minds.  Those  spirits  of  our  earth 
■were  told  that  nakedness  gives  no  occasion  either  of  shame  or 
of  scandal  to  such  as  live  in  chastity  and  a  state  of  innocence, 
but  only  to  such  as  live  in  lasciviousness  and  immodosty. 

57.  NVhen  the  inhabitants  of  that  earth  lie  in  hod,  they  turn 
tlieir  faces  forward,  or  towards  the  chamber,  but  not  backward, 
or  towards  the  wall.  This  was  t(dd  nie  by  their  spirits,  who  as- 
signed also  tlie  reason  for  their  so  doing,viz.  that  they  believe  that 
in  turning  the  face  forward  they  turn  it  to  the  Lord,  but  if  they 
turn  it  backward  they  aveil  it  from  the  Lord.  I  have  some- 
times observed,  in  regard  to  myself,  whilst  I  was  in  bed,  such  a 
direction  of  the  face  ;  but  never  knew  before  whence  it  was. 

58.  They  take  delight  in  making  long  meals,  not  so  much  for 
the  pleasure  of  eating  as  for  the  pleasure  of  discoursing  at  such 
times.  Whilst  they  sit  at  table,  they  do  not  sit  oil  chairs  or 
stools,  nor  upon  an  elevated  tui-f,  nor  yet  upon  the  bare  ground  ; 
but  on  the  leaves  of  a  certain  tree.  They  were  not  willing  to  tell 
of  what  tree  the  leaves  were;  but  when  I  guessed  at  several, 
and  at  last  named  the  leaves  of  the  tig-tree,  they  affirmed  that 
to  be  the  tree.  They  said  moreover  that  they  did  not  dress 
their  food  with  any  view  to  gratify  the  ]:>alate,  but  chiefly  with 
a  view  to  wliolesomeness,  and  that  the  food  which  was  whole- 
some was  also  savory.  Li  a  conversation  which  took  place 
amongst  the  spirits  on  this  subject,  it  was  urged  that  it  would 
be  well  for  man  to  prepare  liis  food  according  to  this  rule,  foi 
by  so  doing  he  would  show  his  attention  to  the  health  of  his 
mind  and  body  at  the  same  time  ;  whereas,  when  the  gratifica- 
tion of  the  palate  is  the  chief  thing  atteiuletl  to,  the  bodily  health 
is  frequently  lost  tliereby,  at  least  loses  much  of  its  inward 
vigor  ;  and  consequently  the  mind  also  is  atiected,  inasmuch  as 
the  exertions  of  the  mind  depend  on  the  interior  state  of  the  re- 
cipient bodily  parts,  as  seeing  and  hearing  depend  on  the  state 
of  the  eye  and  ear.  Hence  the  madness  of  supposing  that  all  the 
delight  of  life  consists  in  luxury  and  ]ileasurable  indulgences  : 
hence  also  comes  dulness  and  stupidity  in  things  which  require 
thought  and  judgment,  whilst  the  mind  is  disposed  oidy  forthe 
exertions  of  cumung  and  contrivance  lespecling  bodily  and 
worldly  things.  Llereby  man  acquires  a  brutal  inuige  and  like- 

[  'h  1  H53 


58—61 


ON  THE  EABTHS  IN  THE  UNIVERSE. 


ness,  and  therefore  sncli  persons  are  not  impro])erly  compared 
with  hrutes. 

59.  Their  hahitations  were  also  shown  me.  They  are  low, 
and  constructed  of  wood,  but  witliin  the,y  are  coated  over  with 
bark  of  a  palisli  bine  cok)r,  the  walls  and  ceiling  being  spotted 
as  with  small  stars,  to  represent  tlie  heavens  ;  for  they  are  fond 
of  thus  picturing  the  visible  heavens  and  stars  in  the  insidesof 
their  houses,  because  they  believe  the  stars  to  be  the  abodes  of 
angels.  They  have  also  tents,  which  are  round  above,  and 
stretched  out  to  a  considerable  length,  spotted  likewise  within 
with  little  stars  in  a  blue  plane ;  in  these  they  betake  them- 
selve  in  the  middle  of  the  day,  to  prevent  their  foces  suffering 
from  the  heat  of  the  sun.  They  are  very  attentive  to  the  con- 
struction, neatness,  and  cleanliness  of  these  their  tents  :  they 
have  also  their  meals  in  them. 

60.  When  the  spirits  of  Jupiter  saw  the  horses  of  this  earth, 
the  horses  appeared  to  me  of  a  less  size  than  usual,  although 
they  were  tolerably  robust  and  large.  This  was  in  consequence 
of  tiie  idea  of  those  spirits  concerning  the  horses  they  saAV.  They 
said  that  they  also  had  horses  amongst  them,  but  of  a  much 
larger  size,  and  that  they  were  wild,  running  at  large  in  the 
M-oods,  and  that  when  they  came  in  sight,  the  inhabitants  are 
terrified,  although  they  never  suffer  any  hurt  from  them.  They 
added,  that  the  fear  of  horses  is  innate  or  natural  to  them  :  this 
led  me  to  a  consideration  of  the  canse  of  tliat  fear,  and  it  seemed 
to  be  grounded  in  the  spiritual  signification  of  horses ;  for  a 
horse  in  a  spiritual  sense  signifies  the  intellectnal  principle 
formed  of  scientifics,'i'i  and  inasniuch  as  the  inhabitants  of  Jupi- 
ter are  afraid  of  cultivating  the  intellectual  pi'inciple  by 
worldly  sciences,  hence  comes  an  influx  of  the  fear  of  horses. 
That  they  pay  no  attention  to  scicntifics,  which  appertain  to 
liuman  erudition,  will  be  seen  presently. 

61.  The  spirits  of  the  earth  Jupiter  are  not  willing  to  asso- 
ciate with  the  spirits  of  our  earth,  because  they  differ  both  in 
minds  and  manners.  They  say  that  the  spirits  of  our  earth  are 
cunning,  and  that  they  are  prompt  and  ingenious  in  the  con- 
trivance of  evil ;  and  that  tliey  know  and  think  little  about  what 
is  good.  Moreover,  the  spirits  of  the  earth  Jupiter  are  much 
wiser  than  the  spirits  of  our  earth.  They  say  also  of  our  spirits, 
that  they  talk  much  and  think  little,  and  thus  that  they  are  not 
capable  of  an  interior  perception  of  many  things,  not  even  of 
what  is  good  ;  hence  they  conclude,  that  the  men  of  our  earth 
are  extei'iial  men.  On  a  time  also  it  was  permitted  the  spirits  of 
our  earth,  by  their  wicked  arts,  to  act  upon  and  infest  the  spirits 
of  Jupiter  who  were  with  me.    The  latter  endured  such  action 

aa  That  horse  siRnifies  the  intellectual  principle,  n.  2760—2762,  3217,  5321,  P125. 
6400,  6534,  7024,  »146,  8148.  And  that  the  white  horse  in  the  Revelation  sigoitie* 
the  understanding  of  the  W<rd,  n.  2760. 

354 


OK  TUE  I'LANKT  JLTm-R, 


61 


for  a  consideralile  time,  but  at  lenfjtli  confessed  that  tl.ey  could 
endure  no  longer,  and  tliat  tliey  believed  it  impossible  for  worse 
spirits  to  exist,  inasmucli  as  thej  perverted  their  imagination 
and  also  their  thoughts  in  such  a  manner  that  they  seemed  to 
themselves  as  it  were  bound,  and  tliat  they  could  not  be  extri- 
cated and  set  at  liberty  without  Divine  aid.  Wliilst  I  was 
reading  in  the  Word  some  passages  concenrnig  our  Saviour's 
passion,  certain  European  si)irits  infused  dreadful  scandals,  with 
intent  to  seduce  the  spirits  of  Jupiter.  Inquiry  was  made  who 
they  were,  and  what  had  been  their  profession  in  the  world,  and 
it  w"as  discovered  thatsome  of  them  had  been  preachers;  and  that 
the  greater  part  were  of  those  who  call  themselves  of  the  Lord's 
society,  or  Jesuits.  I  said  that  they,  durino-  their  abode  in  the 
world,  by  their  preaching  concerning  the  Lord's  passion,  were 
able  to  move  the  vulgar  to  tears.  I  further  added  what  was  the 
cause  of  the  difference  between  what  they  appeared  to  be  in  the 
world,  and  what  they  were  at  present,  viz.  that  in  the  world 
their  thoughts  and  their  words  were  at  variance,  consequently 
the}'  entertained  one  opinion  in  their  hearts,  and  professed  ano- 
ther with  their  lips,  but  that  now  they  are  not  allowed  to  speak 
under  such  disguise,  for  in  becoming  spirits  they  are  compelled 
to  speak  in  all  respects  as  they  think.  The  spirits '(»f  Jupiter 
expressed  the  utmost  astonishment  at  hearing  of  such  variance 
between  men's  interiors  and  exteriors,  and  that  they  were  able 
to  think  one  thing  and  say  another,  which  to  themselves  (viz. 
the  spirits  of  Jupiter)  was  impossible.  They  were  surprised 
also,  when  they  were  informed  that  great  numbers  who  are  from 
our  earth  become  angels,  and  that  such  are  in  heart  altogether 
different  from  the  above  spirits  ;  for  they  imagined  at  that  in- 
stant that  in  our  earth  all  were  like  the  spirits  then  present ;  but 
they  were  informed  that  there  are  not  many  of  such  a  character, 
and  that  there  are  also  some  whose  thoughts  are  under  the  in- 
fluence of  goodness,  and  not  of  evil  like  the  above,  and  that  all 
whose  thoughts  are  under  the  influence  of  goodness  become 
angels.  To  convince  them  that  this  was  the  case,  there  came 
choirs  out  of  heaven,  consisting  of  angels  from  our  earth,  one 
choir  after  another,  who  together  with  one  voice  and  in  harmo- 
nious concert  glorified  the  Loi-d.  Those  choirs  aftecled  the  spirits 
of  Jupiter  who  were  present  with  such  delight,  that  they  seemed 
to  themselves  to  be  caught  up  as  it  were  into  heaven  :  the  glori- 
flcation  by  the  choirs^''  lasted  about  an  hour.  It  was  given  me  to 
perceive  sensibly  a  communication  of  the  delights  occasioned 

That  it  is  called  a  chorus  or  choir  when  several  spirits  speak  together  and 
uaaiiimously,  concerning  which  see  n.  2595,  2596,  3350.  That  in  their  speech 
there  is  an  harmonious  agreement,  concerning  which  see  n.  1648,  1649.  That  by 
choirs  in  another  life  there  is  a  preparation  for  au  introduction  to  unanimity,  u, 
6182. 


355 


Gl,  02 


ON  THE  EARTHS  IN  THE  UNIVERSE. 


tliereby.  The  spirits  of  Jupiter  said  that  they  would  relate 
■\vliat  had  happened  to  the  other  spirits  from  their  earth  who 
were  in  otlier  parts  of  the  spiritual  world. 

62.  The  inhabitants  of  the  earth  Jupiter  make  wisdom  to 
consist  in  thinking-  -well  and  justly  on  all  occurrences  in  life. 
They  imbibe  this  wisdom  from  their  parents  at  an  early  age,  and 
it  is  successively  transmitted  to  posterity,  receiving  an  increase 
in  each  generation  from  the  love  thereof,  in  consideration  of  its 
having  been  tlie  wisdom  of  their  forefathers.  Tliey  are  alto- 
gether unacquainted  with  the  sciences,  such  as  are  cultivated  in 
our  earth,  nor  have  they  any  desire  to  be  acquainted  with  them. 
They  call  them  shades,  and  compare  them  to  ch)uds  which  in- 
tercept the  light  of  the  sun.  This  idea  concerning  the  sciences 
they  liave  conceived,  in  consequence  of  some  spirits  from  our 
earth  boasting  that  they  were  wise  by  reason  of  their  skill  in  the 
sciences.  The  spirits  from  our  earth  who  thus  boasted  were 
such  as  made  wisdom  to  consist  in  things  appertaining  merely  to 
the  memoiy,  as  in  languages,  especiall}^  the  Hebrew,  Greek,and 
Latin,in  a  knowledge  of  all  important  particulars  respecting  the 
learned  world,  in  criticism,  in  bare  experimental  discoveries, 
and  in  terms,  particularly  such  as  are  philosophical,  with  other 
things  of  a  like  nature,  not  using  such  things  as  means  leading 
to  wisdom,  but  making  wisdom  to  consist  in  the  things  them- 
selves. Sucli  persons,  inasmuch  as  they  have  not  cultivated  their 
rational  faculty  by  the  sciences,  as  by  means  leading  to  wisdom, 
have  little  perception  in  another  life  ;  for  they  see  only  in  terms, 
and  from  terms,  in  which  case  those  things  are  as  clots  and 
clouds  obstructing  the  intellectual  sight  (see  above,  n.  38) ;  and 
they  who  have  been  vain  and  conceited  by  reason  of  their  eru- 
dition thus  grounded,  have  still  less  perception  ;  but  they  who 
have  used  the  sciences  as  means  of  invalidating  and  aimihilating 
the  things  appertaining  to  the  church  and  to  faith,  are  found  to 
have  totallydestn\yed  their  intellectual  principle,  in  consequence 
whereof  they  see  in  the  dark  like  owls,  mistaking  what  is  false 
for  what  is  true,  and  what  is  evil  for  what  is  good.  The  spirits 
of  Jupiter,  from  the  conversation  they  had  with  such,  concluded 
that  the  sciences  occasion  a  shade  in  the  intellect  and  tend  to 
make  it  blind.  But  they  Avere  informed  that  on  our  earth  the 
sciences  are  means  of  opening  the  intellectual  sight,  which  sight 
is  in  the  light  of  heaven  ;  but  inasmuch  as  there  is  a  prevalence 
of  such  things  as  appertain  to  the  mere  natural  andsensual  life, 
therefore  the  sciences  to  the  men  of  our  earth  are  means  of  be- 
coming unwise,  or  of  contirming  them  in  favor  of  nature 
against  Divine  agency,  and  in  favor  of  the  world  against  heaven. 
They  were  further  informed  that  the  sciences  in  themselves 
an;  spiritual  riches,  and  that  they  who  possess  them  are  like 
those  who  possess  worldly  riches,  which  in  like  manner  are 
356 


OF  THE  PLANET  JUPITER. 


62— 


means  whereby  man  may  do  service  t  j  liimself,  liis  neiglibor, 
and  Ills  country,  and  whereby  also  lie  may  do  mischief;  more- 
over, that  they  are  like  dress,  which  serves  for  nse  and  orna- 
ment, and  also  for  the  nourishing  of  pride  and  vanity,  as  in  the 
case  of  those  who  would  be  honored  for  their  tine  clothes. 
This  was  perfectly  intelligible  to  the  spirits  of  Jupiter  ;  but  they 
were  surprised  at  the  inhabitants  of  our  eartli,  that,  being  men, 
they  should  rest  in  means,  and  prefer  things  leading  to  wisdom 
before  wisdom  itself;  and  that  they  should  not  see,  that  to  im- 
merse the  mind  in  such  things,  and  not  to  elevate  it  above 
them,  was  to  becloud  and  blind  it. 

63.  A  certain  sj)irit  at  that  instant,  rising  from  the  lower 
earth,  came  to  me,  and  said  that  he  had  heard  what  I  had  been 
discoursing  upon  with  other  spirits,  but  that  he  did  not  under- 
stand at  all  what  was  said  concerning  sj)iritual  life  and  the  light 
thereof.  He  was  asked  whether  he  was  willing  to  be  instructed 
on  that  head.  He  said  that  he  did  not  come  with  any  such  in- 
tention :  hence  it  was  given  me  to  conclude  that  he  would  not 
comprehend  what  might  be  said  on  the  subject.  He  was  exceed- 
ingly stupid  ;  yet  it  was  declared  by  the  angels,  that  during 
his  abode  in  the  world,  he  was  much  celebrated  for  his  learning. 
He  was  cold,  as  was  manifestly  perceived  from  liis  breathing, 
which  was  a  sign  of  an  illumination  merely  natural,  and  of 
none  spiritual,  consequently,  that  by  the  sciences  he  had  not 
opened  but  closed  his  way  to  the  light  of  heaven. 

Gi.  Inasmuch  as  the  inhabitants  of  the  earth  Jupiter  procure 
intelligence  for  themselves  by  a  way  different  from  that  of  the 
inhabitants  of  our  earth,  and  arc  moreover  of  a  different  genius 
and  temper  as  grounded  in  the  life,  therefore  they  cannot  abide 
long  together,  but  either  shun  or  remove  each  other.  There  are 
spheres,  which  may  be  called  spiritual  spheres,  which  con- 
tinually flow  forth,  yea,  overflow  from  every  spirit;  they  flow 
from  the  active  principle  of  the  aff'ections  and  consequent 
tlioughts,  thus  from  the  life  itself.^c  All  consociations  in  another 
life  are  regulated  according  to  these  splieres  ;  those  which  agree 
beins;  joined  together  according  to  their  agreement,  and  those 
which  disagree  being  separated  according  to  their  disagreement. 
The  si)irits  ami  angels,  wlio  are  from  the  eai  th  Juj)iter,  in  the 
Grand  Man  have  relation  to  the  imaginative  pkincipij-;  c)F 
THOUGHT,  and  consequently  to  an  active  state  of  the  interior 
parts  ;  but  the  spirits  of  our  earth  have  relation  to  the  various 
functions  of  the  exterior  parts  of  the  body,  and  when  these  are 
desirous  to  have  dominion,  the  active  or  imaginative  principle 

cc  That  a  spiritual  sphore,  which  is  tho  sphere  of  tlie  life,  flows  forth  and  over- 
flows from  every  man  spirit,  and  angel,  and  encompasses  (hem  about,  n.  44fi4, 
6179,  7454.  That  it  flow.s  forth  from  the  life  of  their  affections  and  consequent 
thoughts,  n.  2489,  4464,  6206.  That  in  another  life  consociations  and  also  dittoci- 
ations  arc  regulated  acccrding  to  spheres,  n.  6206,  9606,  9607,  10,312. 

357 


65  ON  THE  EAKTHS  IN  THE  ITXIVERSE. 

of  thougl.t  from  the  interior  c.innot  flow  in  :  hence  conne  the 
oppositions  between  the  spheres  of  the  life  ol  eacli. 

65.  As  to  what  concerns  their  Divine  worship,  it  is  a  prin- 
cipal characteristic  thereof,  that  they  acknowledge  our  Lord  as 
the  Supreme,  who  governs  heaven  and  earth,  calling  Him  the 
ONLY  Lord ;  and  inasnnich  as  they  acknowledge  and  worship  Hi  m 
during  their  life  in  the  body,  they  hence  seek  Him  after  death 
and  find  Him  ;  He  is  the  same  with  our  Lord.  They  were  asked, 
"whether  they  know  that  the  only  Lord  is  a  Man.  Tliey  re- 
plied that  they  all  know  that  He  is  a  man,  because  in  their 
world  He  has  been  seen  by  many  as  a  Man  ;  and  that  He  in- 
structs them  concerning  the  truth,  preserves  them,  and  also 
gives  eternal  life  to  those  who  worship  Him  from  a  principle  of 
good.  They  said  further,  that  it  is  revealed  to  them  from  Him 
how  they  should  live,  and  how  believe;  and  that  what  is  re- 
vealed is  handed  down  from  parents  to  children,  and  hence 
there  flows  forth  doctrine  to  all  the  families,  and  thereby  to  the 
whole  nation  which  is  descended  from  one  father.  They  added, 
that  it  seems  to  them  as  if  they  had  the  doctrine  written  on 
their  minds,  and  they  conclude  so  from  this  circumstance,  be- 
cause they  perceive  instantly,  and  acknowledge  as  of  them- 
selves, whether  it  be  true  or  not  what  is  said  by  others  con- 
ceriung  the  life  of  heaven  in  man.  Tliey  do  not  know  that 
their  only  Lord  was  born  a  man  on  our  earth  ;  they  said  that  it 
is  of  no  concern  to  them  to  know  it,  only  that  He  is  a  Man,  and 
governs  the  universe.  When  I  informed  them  that  on  our  earth 
He  is  immed  Christ  Jesus,  and  that  Christ  signifies  Anointed  or 
King,  and  Jesus,  Saviour,  they  said  that  they  do  not  worship 
Him  as  a  khig,  because  king  suggests  the  idea  of  what  is 
worldly,  but  that  they  worship  Him  as  a  Saviour.  On  this  occa- 
sion a  doubt  was  injected  from  the  spirits  of  our  earth,  whether 
their  only  Lord  was  the  same  with  our  Lord  ;  but  they  removed 
it  by  the  recollection  that  they  had  seen  Him  in  the  sun,  and 
had  acknowledged  that  it  was  He  Himself  whom  they  saw  on 
their  earth  (see  above,  n.  40).  On  a  time  also,  the  spirits  of 
Jupiter  who  were  with  me  were  seized  with  a  momentary  doubt 
v/hether  their  only  Lord  was  the  same  with  our  Lord  ;  but  this 
doubt,  wdiich  was  instantaneously  injected,  was  also  instanta- 
neously dis^tersed.  It  was  suggested  by  an  influx  from  some 
spirits  of  our  earth;  a]id  what  surprised  me  much  on  this  occa- 
sion, the  spirits  of  Jupiter  were  so  ashamed  of  themselves  for 
having  doubted  herein,  though  but  f  )r  a  moment,  that  they 
requested  me  not  to  publish  it,  lest  they  should  be  charged  with 
any  incredulity,  when  yet  they  were  now  convinced  of  the  truth 
more  than  others.  Tiiey  were  most  exceedingly  alfected  and 
rejoiced  when  they  heard  it  declared  that  tlie  only  Lord  is  alone 
Man,  and  that  all  have  from  Him  what  entitles  them  to  be  called 
men  ;  but  that  they  are  only  so  far  men  as  they  are  images  of 
'358 


OF  TUE  PLANKT  JUriTIiK. 


65— G8 


Hiin,  tliat  is,  as  tliey  love  Iliin,  and  love  their  neiglibor,  oon- 
sequeiitlj,  as  they  are  principled  in  good  ;  Tor  tlie  good  of  love 
and.  faith  is  an  image  of  the  Lord. 

00.  There  were  with  me  some  spirits  of  the  earth  Jupiter, 
while  I  was  reading  the  seventeenth  chapter  in  John,  concern- 
ing the  Loi'd's  Love,  and  concerning  His  Glorification;  and  when 
they  iieard  the  coutenls,  a  lioly  inlliience  seized  them,  and  they 
confessed  that  all  things  therein  were  Divine.  But  at  that  instant, 
some  spirits  of  our  earth,  who  were  infidels,  suggested  various 
scandals,  saying  that  lie  was  born  an  infant,  lived  as  a  man, 
appeared  as  another  man,  was  crucitied,with  other  circumstances 
of  a  like  nature.  The  spirits  of  the  earth  Jupiter,  however, 
paid  no  attention  to  these  suggestions.  They  said  that  such  are 
tliair  devils,  whom  they  abhor  ;  adding,  that  nothing  of  a  celes- 
tial principle  has  any  place  in  their  minds,  but  only  an  earthly 
principle,  which  they  called  dross;  and  which  they  said  they  had 
discovered  from  this  circumstance,  that  when  mention  was 
made  of  going  naked  on  their  earth,  obscene  ideas  immediately 
occupied  their  thoughts,  and  they  paid  no  attention  to  their 
celestial  life,  which  was  also  spoken  of  at  the  same  time. 

67.  The  clear  perception  which  the  spirits  of  Jupiter  have 
concerning  spiritual  things,  was  made  manifest  t<j  me  from 
their  manner  of  representing  how  the  Lord  converts  depraved 
affections  into  good  affections.  They  represented  the  intellectual 
mind  as  a  beautiful  form,  and  impressed  upon  it  an  activity 
suitable  to  the  form  answering  to  the  life  of  affection.  This  they 
executed  in  a  nuinner  which  no  words  can  describe,  and  with 
such  dexterity  that  they  were  commended  by  the  angels.  There 
were  present  on  this  occasion  some  of  the  learned  f  r(.tm  our  eai  tli, 
who  had  immersed  the  intellectual  principle  in  scienlitic  terms, 
and  had  thought  and  written  much  about  form,  about  substance, 
about  materiality  and  immateriality,  and  the  like,  without  ap- 
plying such  things  to  any  use  :  these  could  not  even  compre- 
hend that  representation. 

68.  Tliey  are  exceedingly  cautious  on  their  earth,  lest  any 
one  should  fall  into  wrong  opinions  concerning  the  only  Lord  ; 
and  if  they  observe  that  any  begin  to  think  not  rightl}^  con- 
cerning liim.  the}'  first  admonish,  then  use  threats,  and  lastly 
deter  by  punibhment.  They  said  that  they  had  observed,  if  any 
such  wrong  opinions  insiniuite  themselves  into  any  family,  thai 
family  is  taken  from  amongst  them,  not  by  the  punishment  of 
death  inflicted  by  their  fellows,  but  by  being  deprived  of  respi- 
ration, and  consequently  of  life,  by  spirits,  when  they  have 
first  threatened  them  with  death:  for  in  that  earth  s})irits  sj)eak 
with  the  inhabitants,  and  chastise  tlieni  if  they  have  dniie  evil, 
and  even  if  they  have  intended  to  do  evil,  of  which  we  shall 
say  more  presently.  Hence  if  they  think  evil  concerning  the 
only  Lord,  and  do  not  repent,  they  are  threatened  with  death. 


68—70 


ON  THE  EARTHS  IN  THE  UNIVEKSE. 


In  this  manner  tlie  worsliip  of  the  Lord,  who  to  the  inhabitants 
of  tliat  eartli  is  the  Supreme  Divinity,  is  preserved  pure. 

60.  They  said  that  they  have  no  particnhir  days  set  apart 
for  Divine  worship,  but  that  every  morning  at  sun-rise,  and 
every  evening  at  sun-setting,  tliey  perform  holy  worship  to 
their  only  Lord  in  tlieir  tents;  and  that  they  also  sing  psahns 
after  their  manner. 

70.  I  was  further  informed,  that  in  that  earth  there  are  also 
Seme  who  call  themselves  saints,  and  who  command  their  ser- 
vants, of  whom  they  wish  to  have  great  numbers,  to  give  them 
the  title  of  lords,  threatening  them  with  punishment  if  they 
omit  it.  They  likewise  forbid  their  servants  to  adore  the  Lord 
of  the  universe,  saying  tliat  themselves  are  lords-mediators,  and 
that  they  will  present  the  supplications  of  others  to  the  Lord  of 
the  universe.  They  call  the  Lord  of  the  universe,  who  is  our 
Lord,  not  only  the  Lord,  as  the  rest  do,  but  the  Supreme  Lord, 
by  reason  that  they  call  themselves  also  lords.  The  sun  of  the 
world  they  call  the  Face  of  the  Supreme  Lord,  and  believe  that 
His  abode  is  there,  wherefore  they  also  adore  the  sun.  The  rest 
of  the  inhabitants  hold  them  in  aversion,  and  are  unwilling  to 
converse  with  them,  as  well  because  they  adore  the  sun  as  be- 
cause they  call  themselves  lords,  and  are  worshiped  by  their 
servants  as  mediatory  gods.  There  was  shown  me  by  spirits 
the  covering  of  their  liead,  which  was  a  tufted  cap  of  darkish 


titude,  and  there  sit  as  idols,  and  for  some  time  are  also  wor- 
shiped by  the  servants  who  have  attended  upon  them,  but  are 
afterwards  held  in  derision  by  the  same  servants.  What  sur- 
prised me  was,  that  their  faces  shine  there  as  by  the  light  of  a 
lire,  which  is  in  consequence  of  their  having  believed  that  they 
were  saints  ;  but  notwithstanding  this  tiery  appearance  of  tlieir 
faces,  they  are  nevertheless  cold,  and  have  an  intense  desire  to 
be  made  warm.  Hence  it  is  evident  that  the  lire,  whereby  they 
bueni  to  shine,  is  the  lire  of  self-love,  and  a  false  lire.  In  order 
to  make  themselves  warm,  they  seem  to  themselves  to  cut 
wood,  and  whilst  they  are  thus  employed,  there  appears  uuder- 
neatli  the  wood  something  of  a  man,  whom  at  the  same  time 
they  attempt  to  strike.  This  appearance  is  in  consequence  of 
their  attributing  to  themselves  merit  and  sanctity  ;  for  all  who 
do  so  in  this  life  seem  to  themselves  in  another  life  to  cut 
■wood,  as  was  the  case  likewise  with  some  spirits  from  our  earth, 
who  have  been  spoken  of  elsewhere.  For  the  further  illustration 
of  this  subject,  I  shall  here  adduce  what  has  been  e.xperinien- 
tally  made  "known  to  me  :  "  In  the  lower  earth  beneath  the 
sole"s  of  the  feet,  ai'e  those  who  have  placed  merit  in  their  good 
deeds  and  works.  Several  of  them  appear  to  themselves  to  cut 
wood.  The  place  where  they  are  collected  is  veiy  c  >ld,  and  tliey 
seem  to  themselves  to  acquire  warmth  by  their  labor.    I  have 


color.    In  the  other  life  such 


the  left  in  a  certain  al- 


360 


OF  THE  PLANET  JUriTKK. 


70-72 


also  discoursed  witli  them,  and  it  was  g-Ivon  me  to  ask  tlieui 
■whether  tliey  had  any  iuclinatioii  to  l^'avo  tliat  place.  They 
replied  that  as  yet  they  liad  not  merited  it  l)y  their  labor.  When 
that  state  however  is  finished  and  past,  they  are  taken  away 
thence.  All  siicli  spirits  are  in  a  mere  natural  state,  inasmuch  as 
in  the  desire  of  meriting  salvation  there  is  nothing  of  a  spiritual 
principle,  such  desire  originating  in  self,  and  not  in  the  Lord. 
Moreover  such  prefer  themselves  above  others,  and  in  some  cases 
despise  others  ;  and  if  in  another  life  they  do  not  receive  more 
bliss  than  others,  they  have  indignation  against  the  Lord,  wliere- 
fore  whilst  they  are  cutting  wood,  it  appears  as  if  somewhat  of 
the  Lord  was  underneath  the  wood.  This  is  in  consequence  of 
their  indignation. "<^d 

71.  It  is  common  in  the  earth  Jupiter  for  spirits  to  discourse 
Avith  the  inhabitants,  to  instruct  them,  and  also  to  chastise 
them  if  they  have  done  evil  ;  on  which  subject  I  wish  to  be 
more  particular,  as  several  things  were  related  to  me  by  their 
angels  concerning  it.  The  reason  why  spii  its  in  that  earth  dis- 
course with  men  is,  because  they  think  much  about  heaven  and 
a  life  after  death  ;  and  because  respectively  they  are  little  soli- 
citous about  the  present  life  ;  for  they  know  that  they  shall  live 
after  their  decease,  and  in  a  happy  state  according  to  the  state 
of  their  internal  man,  formed  in  the  world.  To  discourse  with 
spirits  and  angels  was  also  common  on  this  earth  in  ancient 
times,  and  for  the  same  reason,  viz.  because  they  then  thought 
much  of  heaven  and  little  of  the  world.  But  that  living  com- 
munication with  heaven  in  process  of  time  was  closed,  as  man 
from  internal  became  external,  or  what  is  the  same  thing,  as  he 
began  to  think  much  about  the  world  and  little  about  heaven  ; 
and  especially  when  he  ceased  to  believe  in  the  existence  of 
heaven  or  hfll,  and  that  in  himself  there  was  a  spiritual  man 
which  would  live  after  death  ;  for  at  this  day  it  is  believed  that 
the  body  lives  by  a  virtue  of  its  own,  and  not  by  virtue  of  its 
spirit;  wherefore  unless  man  now  entertained  a  belief  that  he 
should  rise  again  with  his  natural  body,  he  would  have  no  belief 
at  all  about  the  resurrection. 

72.  As  to  what  pai'ticularly  concerns  the  presence  of  spirits 
with  the  inhabitants  of  Jupiter,  there  are  some  spirits  who 
chastise,  some  who  instruct,  and  some  who  rule  over  them. 
The  spirits  who  chastise  apply  themselves  to  the  left  side,  and 
incline  themselves  towards  the  back,  and  when  they  are  there, 
they  press  forth  from  man's  memoiy  all  that  he  has  done  or 

rid  That  tbe  Lord  alone  lias  mrrit  and  rigliteousnt'ss,  n.  9715,  9975,  9979,  9981, 
9982.    That  sueli  us  place  im  rit  in  their  ^\  inks,  or  -wisU  to  merit  heaven  by  their 

food  deeds,  in  another  lile  wish  to  Ije  served,  and  are  in  no  wise  contented,  n.  ()393. 
hat  they  despise  their  neighbor,  and  are  angry  at  tiie  Lord  llinisclf.  it  thev  do  not 
receive  a  reward,  n.  9976.  What  their  lot  is  in  aiiollier  lile.  n.  yj2,  177"-1,  1877, 
2027,  That  they  are  of  those  who  in  the  lower  eartli  ajipcar  to  cut  wood,  u.  IJ  lU 
4943, 

361 


(2,  73 


ox  THE  EAKTU5  IX"  THE  EXITEKSE. 


tlionglit ,  for  this  is  an  easy  thing  to  spirits,  inasnmch  as  when 
they  come  to  man,  they  enter  into  all  his  memory.'  If  they  find 
that  he  has  done  evil,  t.r  lias  thought  evil,  they  reprove  him,  and 
also  chastise  him  by  pain  in  the  joints  of  liis  feet  or  hands,  or 
about  the  region  of  the  belly  ;  this  also  spirits  can  eflect  Avith 
much  dexterity  when  they  are  permitted.  On  the  approach  of 
such  spirits  to  man,  he  is  struck  with  horror  attended  with  fear, 
and  hence  he  is  aware  of  their  coming.  Fear  may  be  excited  in 
any  person  by  evil  spirits,  on  their  approach,  especially  by  those 
who  during  their  abode  in  the  world  have  been  thieves  and 
robbers.  In  order  that  I  might  know  how  those  spirits  act 
Avhen  they  come  to  a  man  of  their  own  earth,  it  was  permitted 
that  such  a  spirit  should  also  come  to  me.  When  he  was  near, 
horror  attended  with  fear  manifestly  affected  me,  yet  it  was  not 
an  interior  but  exterior  horror,  because  I  was  aware  of  the 
spirit  from  whom  it  proceeded.  He  was  also  seen  by  me,  and 
appeared  as  a  darkish  cloud  Avith  moveable  stars  in  it :  (move- 
able stars  signify  falsities,  but  fixed  stars  truths").  He  applied 
himself  to  my  lett  side  towards  the  back,  and  likewise  began  to 
reprove  me  on  account  of  things  done  and  thought,  which  he 
produced  from  my  memory,  and  also  interpreted  unfavorably ; 
but  he  was  checked  by  the  angels.  When  he  perceived  that  he 
was  with  a  man  who  did  not  belong  to  his  own  earth,  he  began 
to  discourse  with  me,  saying  that  when  he  came  to  any  man 
he  knew  all  and  singular  the  things  which  the  man  was  doing 
and  thinking  ;  also  that  he  severely  reproved  him,  and  likewise 
chastised  him  by  various  pains.  At  another  time  again  such 
a  chastising  spirit  came  to  me,  and  a])plied  himself  to  my  left 
side  below  the  middle  of  the  body,  like  the  foi-mer,  and  also 
desired  to  punish  me  ;  but  he  likewise  was  restrained  by  the 
angels.  He  showed  me  however  the  kinds  of  punishment  which 
they  are  permitted  to  inflict  on  the  men  of  their  earth,  if  they 
do  evil,  or  intend  to  do  evil.  Besides  pains  of  the  joints,  they 
cause  also  a  painful  compression  about  the  middle  of  the  belly, 
which  seems  as  if  it  proceeded  from  a  tight  sharp  belt ;  likewise 
a  cessation  of  respiration  at  times  even  to  apparent  suffocation. 
Another  kind  of  punishment  is  that  of  prohibition,  whereby  the 
pei^son  punished  is  forbid  eating  anything  but  bread  for  a  time. 
Lastly,  death  is  denounced  in  case  "the  offender  does  not  cease 
from  his  evil  acts  and  intentions,  and  at  the  same  time  he  is 
deprived  of  all  satisfaction  arising  from  the  company  of  his  wife, 
his  children,  and  associates.  Grief  is  also  insinuated  on  snch 
occasions  by  reason  of  such  deprivation. 

73.  The  spii-its  who  instruct,  apply  themselves  also  to  the 
left  side  of  the  persons  instructed,  but  more  to  the  front.  They 
reprove  likewise,  but  mildly,  and  presenth-  teach  them  how 
they  ought  to  live.  They  appear  also  of  a  darkish  hue,  yet  not 
like  clouds  as  the  former,  but  as  if  they  were  clad  in  sackcloth. 
362 


OF  THE  PLANET  JUPITF.R. 


73— 7G 


These  are  called  instructors,  but  the  former  chastisers.  "Wlien 
the  instructing  s])irits  are  present,  angelic  spirits  are  present 
also,  sitting  close  to  the  head,  and  filling  it  in  a  peculiar  man- 
ner. Their  presence  likewise  is  ])erceived  there  like  a  mild  and 
gentle  aspiration  ;  for  they  are  afraid  of  num's  perceiving  the 
least  pain  or  anxiety  from  their  apjiroach  and  influx.  They 
govern  the  chastising  and  instructing  spirits,  preventing  the 
former  from  putting  man  to  more  pain  than  is  permitted  by  the 
Lord,  and  prompting  the  latter  to  teach  what  is  true.  During 
the  time  that  a  chastising  spirit  was  with  me,  there  were  pre- 
sent also  angelic  spirits,  who  kept  my  coimtenance  in  a  con- 
stant smile  and  cheerfulness,  and  the  I'egion  about  the  lips 
prominent,  and  my  mouth  a  little  open.  This  the  angels  easily 
effect  by  influx,  when  it  is  permitted  of  the  Lord.  They  said 
that  with  the  inhabitants  of  their  earth,  they  induce  such  a 
countenance  when  they  are  present. 

7tt.  If  man,  after  chastisement  and  instruction,  again  does 
evil,  or  thinks  to  do  evil,  and  does  not  check  himself  by  the 
precepts  of  truth,  when  the  chastising  s})irit  returns,  he  is 
punished  more  severely  ;  but  the  angelic  spirits  moderate  the 
punishment  according  to  the  intention  in  Avhat  was  done,  and 
according  to  the  will  princijde  in  what  was  thought.  Hence  it 
may  appear,  that  their  angels  who  sit  at  the  head,  exercise  a 
species  of  judicator}'  power  over  man,  inasmuch  as  they  permit, 
moderate,  restrain,  and  operate  by  influx  ;  but  it  was  declared, 
that  they  do  not  judge,  but  that  the  Lord  alone  is  Judge,  and 
that  from  Him  into  them  flow  all  things  which  they  enjoin  to 
the  chastising  and  instructing  spirits,  and  that  it  appears  as  if 
it  was  from  them. 

75.  In  the  earth  Jupiter,  spirits  speak  with  man,  but  man  in 
his  tui-n  does  not  speak  with  spirits,  only  these  words  when  he 
is  instructed, — I  will  do  so  no  more  :  nor  is  it  allowed  him  to 
tell  any  one  that  a  spirit  has  spoken  with  him,  for  if  he  does 
this,  he  is  afterwards  punished.  Those  spirits  of  Jupiter,  when 
they  were  with  me,  supposed  at  tirst  that  they  were  with  a 
man  of  their  own  earth  ;  but  when  I  spake  with  them  again, 
and  when  they  perceived  that  I  had  thoughts  of  publisiiing 
what  passed  between  us,  and  th«s  of  telling  it  to  others,  and 
that  it  was  not  allowed  them  either  to  cliastise  or  instruct  me  for 
so  doing,  they  then  discovered  that  they  were  with  a  stranger. 

76.  There  are  two  signs  which  appear  to  those  spirits  during 
their  abode  with  man  :  they  see  an  elderly  man  [yirinri]  of  a 
tair  countenance,  which  is  a  sign  to  them  to  speak  nothing  but 
what  is  true,  aiul  to  do  nothing  but  what  is  just ;  they  see  also 
a  face  in  a  w-indow,  which  is  a  sign  to  them  to  depart  thence. 
Such  an  elderly  mai\  also  appeared  to  me,  and  likewise  a 
face  was  seen  in  a  window,  and  on  seeing  the  face  those  spirits 
immediatelv  departed  from  me. 

363 


77—79 


ON  THE  EARTHS  IN  THE  UNIVERSE. 


77.  Besides  tlie  spirits  above  mentioned,  there  are  also 
spirits  who  suggest  contrarj'  persuasions.  These  are  they  who, 
during  their  aljode  in  the  workl,  were  banished  from  the  society 
of  the  rest  on  account  of  their  wickedness.  When  they  approacli, 
there  a]ipeai-s  as  it  were  a  flying  tire,  which  passes  downwards 
near  the  face.  They  phace  tliemselves  beneath  near  man's 
bac-k  parts,  and  speak  thence  towards  the  upper  parts.  Wliat 
they  say  is  directly  conti'ary  to  the  instructions  which  the  in- 
structor spirit  gave  from  the  angels,  and  is  to  this  pni-port,  that 
they  need  not  live  according  to  instruction,  but  according  to 
their  own  will  and  pleasure,  without  any  cli£ck  or  restraint. 
They  generally  make  their  approach  as  soon  as  the  former 
spirits  are  departed;  but  the  men  on  that  earth  are  aware  who 
and  what  those  spirits  are,  and  therefore  are  unconcerned  about 
them.  Nevertheless  the}'  are  taught  hereby  wliat  is  evil,  and 
consequently  what  is  good  ;  for  by  evil  is  learnt  what  good  is, 
the  quality  of  good  being  discerned  by  its  opposite,  because  all 
perception  in  every  case  is  according  to  reflection,  in  relation 
to  difterences  and  distinctions  suggested  by  opposites,  in  various 
manners  and  various  degrees. 

78.  The  chastising  and  instructing  spirits  do  not  approach 
those  who  call  tliemselves  saints  and  lords-mediators  (concern- 
ing whom  see  above,  n.  70),  because  these  do  not  suffer  them- 
selves to  be  instructed,  nor  are  amended  by  discipline,  being 
inflexible  in  consequence  of  being  under  the  influence  of  self- 
love.  The  chastising  and  instructing  spirits  say,  that  they  dis- 
cern such  b}^  their  coldness,  and  that  when  they  perceive  cold 
they  depart  from  them. 

79.  There  are  also  spirits  amongst  those  from  the  earth 
Jupiter  whom  they  call  sweepere  of  chimneys,  because  they 
appear  in  like  garinents,  and  likewise  with  sooty  faces.  "Who 
they  are,  and  wliat  is  their  nature  and  qualit}',  I  shall  also  de- 
scribe. One  of  these  s])irits  came  to  me,  and  anxiously  requested 
that  I  would  intercede  for  him  to  be  admitted  into  heaven.  He 
said  that  he  was  not  conscious  of  having  done  any  evil,  only 
that  he  had  reprimanded  the  inhabitants  of  his  earth,  and  that 
after  reprimanding,  he  instructed  them.  He  applied  himself  to 
my  left  side,  a  litile  lower  than  the  elbow,  and  spake  as  it  were 
with  a  divided  faith.  He  had  also  the  power  of  exciting  pity. 
But  all  I  could  say  in  reply  was,  that  it  was  not  in  my  power  to 
help  him,  for  that  all  help  was  from  the  Lord  alone  ;  nor  could 
I  intercede  for  him,  because  I  did  not  know  whether  it  was 
nseful  or  not ;  but  that  if  he  was  deserving,  he  might  have  hope. 
At  that  instant  he  was  remanded  back  amongst  some  upright 
spirits  from  his  own  earth  ;  but  they  said  that  he  could  not  be 
in  consort  with  them,  because  he  dift'ered  in  quality.  Still  how- 
ever he  requested  m  ith  an  intense  desire  tc  be  let  into  heaven, 
and  in  consequence  thereof  he  was  introduced  to  a  society  of 

361 


OF  THE  PLAXET  JUPITER. 


79,  80 


upright  spirits  of  this  earth ;  but  these  also  declared  that  he 
could  not  abide  with  theui.  He  was  likewise  of  a  black  color 
in  the  light  of  heaven;  but  he  himself  said  that  he  was  not  a 
black  color,  but  of  a  darkish  brown.  I  was  informed  that 
those  are  such  at  first  who  are  afterwards  received  amongst 
those  who  constitute  the  province  of  the  semixXAl  vessels  in 
the  Gkand  Max,  or  heaven  ;  for  in  those  vessels  the  semen  is 
Collected  and  is  encompassed  with  a  covering  of  suitable  matter 
tit  to  preserve  the  pruliHc  principle  of  the  semen  from  being  dis- 
sipated, btit  which  may  be  put  off"  in  the  neck  of  the  uterus, 
that  thus  what  is  reserved  within  may  serve  for  conception  or 
the  impregnation  of  the  ovulum  ;  hence  also  that  semiiial  matter 
has  a  strong  tendency  and  as  it  were  a  burning  desire  to  put 
itself  off',  and  leave  the  semen  to  accomplish  its  end  :  somewhat 
similar  to  this  appeared  likewise  in  this  spirit.  lie  came  again 
to  me,  in  vile  raiment,  and  again  said  that  he  had  a  burning 
desire  to  be  admitted  into  heaven,  and  that  now  he  perceived 
himself  to  be  qualified  for  that  purpose.  It  was  granted  me  to 
tell  him  that  possibly  this  was  a  token  that  he  would  shortly  be 
admitted.  At  that  instant  the  angels  called  to  him  to  cast  oft' 
his  raiment,  which  he  did  immediately  with  inconceivable  quick- 
ness, from  the  vehemence  of  his  desire;  whereby  was  represented 
what  is  the  nature  of  their  desires  who  are  in  the  province  to 
which  the  seminal  vessels  correspond.  I  was  informed  that 
such,  when  they  are  prepared  for  heaven,  are  stripped  of  their 
own  garments,  and  are  clothed  with  new  shining  laiment,  and 
become  angels.  They  are  likened  unto  caterpillars,  which 
having  passed  through  that  vile  state  of  their  existence  are 
changed  into  nymphs,  and  thus  into  buttertlius ;  in  which  last 
state  they  are  gifted  with  new  clothing,  and  also  wiih  wings  of 
various  colors,  as  blue,  yellow,  silver,  or  golden.  At  the  same 
time  they  have  liberty  to  ffy  in  the  open  air  as  in  their  heaven, 
and  to  celebrate  their  marriage,  and  to  lay  their  eggs,  and  thus 
to  provide  for  the  propagation  of  their  kind  ;  and  then  also  sweet 
and  pleasant  food  is  allotted  them  from  the  juices  and  odors  of 
various  flowers. 

80.  Hitherto  nothing  has  been  said  concerning  the  nature 
and  quality  of  the  angels  who  are  from  the  earth  Jupiter;  for 
they  who  come  to  the  men  of  their  earth,  and  sit  at  the  head 
(concerning  whom,  see  n.  73),  are  not  angels  in  their  interior 
heaven,  but  are  angelic  spirits,  or  angels  in  tlieir  exterior  hea- 
ven;  and  inasmuch  as  the  nature  and  quaaty  of  the  former 
angels  have  been  made  known  to  me,  I  shall  here  relate  what 
has  been  discovered  on  that  subject.  A  certain  spirit  belonging 
to  those  of  the  earth  Jupiter,  who  inspire  terror,  ai)proached  to 
my  left  side  beneath  the  elbow,  and  thence  spake  to  me  ;  but  his 
speech  was  harsh,  nor  were  his  expressions  very  distinct,  so  that 

365 


80,  81 


ON  THE  KARTIIS  IN  THE  UNIVERSE. 


I  was  ol)ligod  to  wait  some  time  before  I  could  collect  liis  mean- 
ing. And  whilst  lie  was  speaking,  he  injected  somewhat  of 
teri'or,  admonishing  me  hereby  to  give  a  kind  reception  to  the 
angt'ls  wliLMi  tlicy  came  :  but  it  was  given  me  to  reply,  that  this 
did  not  depend  upon  myself,  for  tliat  all  were  received  L)y  ine  ac- 
c-u(ling  to  what  they  were  in  themselves.  Presently  the  angels 
(if  that  earth  approached,  and  I  was  permitted  to  perceive  from 
tlieir  discourse  that  they  differed  altogether  from  the  ani^-els  of 
our  earth  ;  for  they  did  not  .discourse  by  verbal  expri'S-ions,  but 
by  ideas  which  diffused  themselves  througli  every  part  of  my 
interiors:  and  hence  also  they  had  an  influx  into  tlie  face,  so 
that  the  face  concurred  in  every  particular,  beginning  from  the 
lips,  and  proceeding  towards  the  circumference  in  every  direc- 
tion. The  ideas  whicli  were  instead  of  verbal  expressions,  were 
discrete,  but  in  a  small  degree.  Afterwards  tliey  discoursed 
with  me  by  ideas  still  less  discrete,  so  that  scarce  anything  of 
interstice  was  perceivable.  It  ajipearod  in  my  perception  like  the 
meaning  of  verbal  expressions  with  those  who  attend  oidy  to  the 
meaning  abstracted  from  the  expressions.  This  discourse  was 
more  intelligible  to  me  than  the  former,  and  was  also  moi-e  full. 
It  flowed,  in  like  manner  as  the  former,  into  the  face;  but  the 
influx  was  more  continuous  according  to  the  (piality  of  the  dis- 
course ;  it  did  not,  however,  begin  as  the  i'ornier,  from  the  lips, 
but  from  the  eyes.  Afterwards  the}'  discoursed  in  a  nuinner 
still  more  continuous  and  full ;  and  then  the  face  could  not 
concur  by  a  suitable  motion,  but  the  influx  was  made  sensible 
oil  the  brain,  which  was  acted  upon  in  like  manner.  Lastly, 
they  discoursed  so,  that  the  discourse  fell  only  on  the  interior 
intellect;  its  volubility  was  like  that  of  an  attenuated  atmo- 
spliei'e.  I  was  made  sensible  of  the  influx,  but  not  distinctly 
of  the  particulars  discoursed  on.  These  several  kinds  of  discourse 
may  be  compared  with  different  fluids, — the  flrst  kind  with  fluent 
•water,  the  second  with  water  more  attenuated,  the  third  with 
the  atmospherical  air,  and  the  fourth  with  attenuated  air.  The 
s})irit  above  mentioned,  who  was  on  the  left  side,  sometimes  in- 
terrupted the  discourse,  admonishing  me  particularly  to  behave 
modestly  with  his  angels  ;  ibr  there  were  attendant  spirits  from 
our  eartii  who  suggested  things  which  gave  displeasure.  He  said 
that  he  did  not  understand  at  flrst  what  the  angels  discoursed 
about,  but  that  he  did  afterwards  when  he  removed  to  my  left 
ear.  Then  also  his  speech  was  not  hai'sh  as  before,  but  like  that 
of  other  spirits. 

81.  I  afterwards  discoursed  with  the  angels  concerning 
some  exti'aordinary  particulars  on  our  earth,  especially  concern- 
ing the  art  of  printing,  concerning  the  Holy  Word,  and  concern- 
ing the  doctrinals  of  the  church  derived  from  the  Word  ;  and  I 
informed  them  that  the  Word  and  the  doctrinals  of  the  church 
366 


OF  THE  PLANKT  JUl'ITER. 


81—81 


were  printed  and  pnblislicd,  and  were  tlius  learnt.  Tliey  won- 
dered exceedingly  that  tilings  of  such  a  nature  could  be  made 
public  bj  writing  and  printing. 

82.  I  was  allowed  to  see  how  tlie  spirits  of  tliat  earth,  when 
they  are  prepared,  are  taken  up  into  heaven,  and  become  angels. 
On'such  occasions  tliere  appear  chariots  and  briglit  horses  as  of 
tire,  by  which  they  are  carried  away  in  like  maimer  as  Elias. 
The  reason  of  tliis  appearance  of  chariots  and  bright  horses  as  of 
fire  is,  because  tlius  it  is  represented  that  they  are  instructed 
and  prepared  to  enter  heaven,  inasmuch  as  chariots  signify  tho 
doctrinals  of  the  church,  and  bright  horses  signify  an  enliglit- 
encd  utiderstanding.ee 

83.  The  heaven  into  which  they  are  carried  away,  apjiears 
on  the  right  to  their  earth,  consequently  separate  from  the  hea- 
ven of  the  angels  of  our  earth.  The  angels  who  are  in  that 
heaven  appear  clothed  in  shining  blue  raiment  spotted  Avith 
little  stars  of  gold,  and  this  by  reason  of  their  having  loved 
that  color  in  the  world,  and  having  believed  also  that  it  was 
the  very  essential  celestial  color,  and  especially  because  they 
are  principled  in  such  good  of  love  as  that  color  corresponds 
to.f 

81.  There  appeared  to  me  a  bald  head,  hut  only  the  upper 
jiart  thereof,  which  was  bony  ;  and  I  was  told  that  such  an 
appearance  is  seen  by  those  wlio  are  to  die  within  a  year,  and 
that  they  instantly  prepare  themselves.  The  inhabitants  of  that 
earth  do  not  fear  death,  excei)t  on  this  account,  that  they  leave 
their  conjugial  partner,  their  children,  or  parents,  for  thej' know 
that  they  shall  live  after  death,  and  that  in  dying  they  do  not 
quit  life,  because  they  go  to  heaven  ;  wlieretbre  they  do  not 
call  it  dying,  but  being  heaven-made.  Such  amongst  them  as 
have  lived  in  true  conjugial  love,  and  have  taken  such  care 
of  their  children  as  becomes  parents,  do  not  die  of  diseases,  but 
in  tranquillity  as  in  sleep  ;  and  thus  they  emigrate  from  the 
world  to  heaven.  The  age  to  which  the  inhabitants  live  is,  on 
an  average,  about  thirty  years,  estimated  according  to  years  on 
our  earth.  It  is  by  the  providence  of  the  Lord  that  they  die  at 
so  early  an  age,  lest  their  numbers  should  increase  beyond 
what  that  earth  is  capable  of  supporting ;  and  whereas,  when 
they  have  fulfilled  those  years,  they  do  not  suffer  themselves  to 

ee  That  chariots  signify  the  doctrinals  of  the  church,  n.  2700,  5321,  8215.  That 
borses  signify  the  intellectual  principle,  u.  27GO,  2761,  2702,  3217,5321,  0125,  0400, 
6534,  7024,  8130.  8148,  8381.  That  the  white  horse  in  the  Apocalypse  signilies  the 
understanding  of  the  Word,  n.  27 CO.  That  by  Elias  in  a  representative  sense  ia 
meant  tho  Word.  n.  2762,  5247.  And  whereas  all  doctrine  of  the  church  and  the 
understanding  thereof  are  from  the  Word,  Elias  is  called  the  chariots  of  Israel  and 
the  horsemen  thereof,  n.  2762.  That  on  this  account  he  was  takeu  up  by  a  fiery 
chariot  and  fiery  horses. 

_  That  blue  originating  in  red  or  flame-coior,  corresponds  to  the  good  of  celes- 
tial love ;  and  that  blue  grounded  in  white  or  lightish  color,  conesponds  to  the 
good  of  spiritual  love,  u.  9868. 

367 


81—87 


ON  THE  EAETIIS  IX  TIIL;  UNIVERSE 


be  guided  by  spirits  and  angels  like  those  wlio  are  not  so  far 
advanced  in  age,  therefore  spirits  and  angels  seldom  attend 
them  when  arrived  at  their  thirtieth  year.  They  come  to  matu- 
rity sooner  than  on  our  earth.  Even  in  the  hrst  flower  of  j'outh 
they  connect  themselves  in  marriage,  and  then  it  is  their  chief 
delight  to  love  the  partner  of  such  connection,  and  to  take  care 
of  their  children.  Other  delights  they  indeed  call  delights,  but 
respectively  external. 


OF  THE  EARTH  OR  PLANET  MARS,  ITS  SPIRITS 
AND  INHABITANTS. 

85.  The  spirits  of  Mars  are  amongst  the  best  of  all  spirits 
who  come  from  tlie  earths  of  this  sf)lar  system,  being  for  the 
most  part  celestial  men,  not  unlike  those  who  were  of  the  most 
ancient  church  on  this  earth. ss  When  they  are  represented  ac 
cording  to  their  true  nature  and  qualit}',  they  are  represented 
with  the  face  in  heaven  and  the  body  in  the  world  of  spirits  ; 
and  such  of  them  as  are  angels  are  represented  with  the  face 
towards  the  Lord  and  with  the  body  in  heaven. 

86.  The  planet  Mars  appears  in  the  idea  of  spirits  and 
angels,  (like  all  the  other  planets,)  in  its  place  constantl}^,  which 
place  is  to  the  left  in  front,  at  some  distance  in  the  plane  of  the 
breast,  and  thereby  out  of  the  sphere  wliere  the  spirits  of  our 
earth  are.  Spirits  of  one  earth  are  separate  from  the  spirits  of 
another  earth,  by  reason  that  the  spirits  of  each  particular 
earth  have  relation  to  some  particular  province  in  the  Gkand 
Man*"  and  consequently  they  are  each  in  other  and  diftereiit 
states  ;  and  it  is  owing  to  this  diversity  of  state  that  they  ap- 
pear separate  from  each  other,  either  to  the  right  or  to  the  left, 
at  a  greater  or  lesser  distance. 

87.  Spirits  came  thence  to  me,  and  applied  themselves  to 
my  left  temple,  where  they  breathed  upon  me  with  their  dis- 
course ;  but  I  did  not  understand  it.  As  to  its  flow,  it  was  soft 
beyond  what  I  had  ever  before  pei-eeived,  being  like  the  softest 
breeze.  It  breathed  flrst  u])on  the  left  temple  and  upon  the  upper 
part  of  the  left  ear  ;  and  the  breathing  proceeded  thence  to  the 
left  eye,  and  by  degrees  to  the  right,  and  flowed  down  after- 

es  That  the  first  and  most  ancient  church  on  this  earth  was  a  celestial  church, 
which  is  the  chief  of  all,  concerning  which  see  n.  607,  895,  920,  1121,  1122,  1123. 
1124,  2896,  4493,  8891,  9942,  10,545.  That  a  church  is  called  celestial  whereio 
love  to  the  Lord  is  the  ruling  principle,  but  spiritual  wherein  the  ruling  principle 
is  charity  and  faith,  n.  3691,  6435,  9468,  9680,  9683,  9780. 

iiij  That  distances  in  another  life  are  real  appearances,  which  are  presented  visi 
l)ly  by  the  Lord,  according  to  the  states  of  the  interiors  of  angels- and  spirits,  n 
5604,  9104,  9440.  10,146. 
368 


OF  THE  PLANET  MAKS. 


87 


wards,  especially  from  tlic  left  e3'e,  to  tlie  lips  ;  and  when  it  was 
at  the  lips,  it  entered  through  the  mouth,  and  by  a  way  within 
the  mouth,  and  thus  through  the  eustachian  tube  into  the  bi-ain. 
When  the  breathing  arrived  thither,  then  I  understood  tlieir 
speecii,  and  was  permitted  to  discourse  with  them.  I  observed, 
whilst  they  were  speaking  with  me,  that  my  lips  were  put  in 
motion,  and  also  my  tongue  in  a  sliglit  degree,  and  this  by 
reason  of  the  correspondence  of  interior  speech  witli  the  exterior. 
Exterior  speecli  is  that  of  articuUite  sound  conveyed  to  the  ex- 
ternal membrane  of  the  ear,  and  thence  to  the  brain  by  means 
of  the  small  organs,  membranes  and  fibres,  which  are  within 
the  ear.  Hence  it  was  granted  me  t(^  know  that  the  speech  of  the 
inhabitants  of  Mars  was  ditierent  from  that  of  the  inhabitants 
of  our  earth,  in  that  it  was  not  sonorous,  but  almost  tacit,  in- 
sinuating itself  into  the  interior  hearing  and  sight  by  a  shorter 
way  ;  and  consequently  that  it  was  more  perfect,  fuller  of  ideas, 
and  thereby  approaching  nearer  to  the  speech  of  spirits  and 
angels.  Tiie  essential  affection  also  of  the  sjieech  is  represented 
amongst  them  in  the  face,  and  the  thought  thereof  in  the  eyes  ; 
^br  the  thought  and  the  speech,  and  likewise  the  affection  and 
the  face,  with  them  act  in  unity.  They  account  it  wicked  to 
think  one  thing  and  speak  another,  and  to  will  or  desire  one 
thing  whilst  the  features  of  the  face  express  the  contrary.  They 
are  altogether  unacquainted  with  hypocrisy,  and  likewise  with 
fraudulent  pretence  and  deceit.  That  the  same  kind  of  speech 
prevailed  amongst  the  most  ancient  people  on  our  earth,  1  was 
permitted  to  know  by  conversation  with  some  of  them  in  another 
life  ;  and  for  the  further  elucidation  of  this  subject  I  shall  here 
relate  the  following  particulars,  communicated  to  me  on  the 
occasion  :  "  It  was  shown  me  by  an  intlux  which  I  camiot  de- 
scribe what  was  the  nature  and  quality  of  the  speech  which  pre- 
vailed amongst  the  men  of  the  most  ancient  church  ;  that  it  was 
not  articulate,  like  the  verbal  speech  of  our  time,  but  tacit,  being 
effected  not  by  external  respiration,  but  by  internal  :  thus  it  was 
speech  cogitative.  It  was  also  permitted  me  to  perceive  the  na- 
ture of  their  internal  respiration,  how  it  proceeded  fi-oin  the 
}iavel  towards  the  heart,  and  thus  through  the  lips  without  any 
thing  of  sound  whilst  they  were  speaking;  and  that  it  did  not 
enter  into  the  ear  of  another  by  an  external  way,  and  beat  on 
what  is  called  the  drum  of  the  ear,but  by  a  certain  internal  way, 
and  by  what  is  called  at  this  day  the  tuha  etis-fac/na/id.  It  was 
further  shown  me  that  by  such  speech  they  were  enabled  to  ex- 
press more  fully  the  pui'poses  of  the  mind,  and  the  ideas  of  the 
thought,  than  can  possibly  be  ddiio  by  articulate  sounds  or  ex- 
pressions of  the  outward  voice,  which  speech  is  in  like  manner 
directed  by  respiration,  but  such  as  is  exteriuil  ;  for  there  is  not  a 
single  expression,  nor  any  constituent  of  expression  which  is  not 
directed  by  ajiplications  of  the  respiration.  This  however  was 
[  2i  ]  369 


87—89 


ON  THE  EAETIIS  IN  TUE  UNIVERSE. 


effected  with  the  antedihivians  more  perfectly,  as  heing directed 
by  internal  respiration,  which  being  of  a  more  interior  nature, 
is  also  more  perfect,  and  more  applicable  and  conformable  to  the 
ideas  of  thought.  Moreover  they  were  enabled  to  express  their 
meaning  by  slight  motions  of  the  lips,  and  by  corresponding 
changes  of  the  countenance  ;  for  being  celestial  men,  whatsoever 
was  the  object  of  their  thoughts  shone  foi'tli  from  their  faces 
and  their  eyes,  wdiich  miderwent  a  conformable  variation,  the 
face  as  to  its  form  according  to  the  life  of  the  affection  and  the 
eyes  as  to  light.  It  was  not  possible  for  them  on  any  account  to 
express  with  the  countenance  wdiat  they  did  not  think  in  their 
hearts  ;  and  whereas  their  speech  was  effected  by  internal  respi- 
ration, which  is  that  of  the  spirit  of  man,  therefore  they  were 
enabled  to  hold  consort  and  discourse  with  angels."  The  respi- 
ration of  the  spirits  of  Mars  was  also  communicated  to  me,"  and 
it  was  perceivable  that  their  respiration  proceeded  from  the 
region  of  the  thorax  towards  the  navel,  and  thence  flowed  up- 
wards through  the  breast  with  an  imperceptible  breathing  to- 
wards the  mouth  ;  from  which  circumstances  it  was  manifest  to 
me,  as  also  other  experimental  proofs,  that  they  were  of  a 
celestial  genius,  consequently  not  unlike  those  who  were  of  the 
most  ancient  church  on  this  earth. 

88.  I  was  instructed  that  the  spirits  of  Mars,  in  the  Grand 
Man,  have  relation  to  the  middle  principle  between  the  intel- 
lectual and  the  will  principle,  consequently  that  they  have 
relation  to  thought  grounded  in  affection,  and  the  best  ot 
them  to  the  affection  of  thought  :  hence  it  is  that  their 
i'aces  act  in  unity  with  their  thoughts,  nor  can  they  in  any  case 
play  the  hypocrite.  And  inasmuch  as  this  is  their  relation  in 
the  Grand  Man,  therefore  the  middle  province,  which  is  be- 
tween the  cerebrum  and  the  cerebellum,  corresponds  to  them: 
for  where  the  cerebrum  and  the  cerebellum  are  joined  together 
as  to  spiritual  operations,  with  such  persons  the  face  acts  in 
imity  with  the  thoughts,  so  that  the  very  affection  of  thought 
beams  forth  from  the  face,  and  the  general  principle  of  the 
thought  beams  forth  from  the  affection,  which  is  discoverable 
also  by  certain  signs  from  the  eyes  :  wherefore  whilst  the  spirits 
of  Mars  were  with  me,  I  had  a  sensible  perception  of  a  drawing 
back  of  the  fore-part  of  the  head  towards  the  hind-part,  conse- 
quently of  the  cerebrum  towards  the  cerebellum. 

89.  On  a  time  whilst  the  spirits  of  Mars  -were  with  me,  and 
occupied  the  sphere  of  my  mind,  there  came  some  spirits  from 

li  That  spirits  and  angels  have  respiration,  n.  3884,  3885,  3891,  3893. 

That  human  luces  on  our  earth  in  ancient  times  received  influx  fron  the 
cerebellum,  and  that  then  faces  acted  in  unity  with  men's  interior  affections;  but 
that  afterwards  they  received  influx  from  the  cerebrum,  wlum  man  began  to  pre- 
tend to  affections  \vhich  were  not  his  own,  and  to  fashion  his  countenance  falsely 
recording  to  such  pretence  :  concerning  the  changes  hereby  occasioned  in  faces  in 
process  of  time,  see  n.  4325—4328. 

370 


OF  THE  PLANET  iIAR3. 


S9,  90 


onr  earth,  and  desired  also  to  infuse  tliemselres  Into  that  sphere; 
but  instantly  the  spirits  of  our  earth  became  as  it  were  insane, 
by  reason  of  the  utter  disagreement  between  them  and  the 
spirits  of  Mars.  For  the  spirits  of  our  earth,  in  the  Graxd  Man, 
liave  relation  to  external  sense  ;  hence  they  were  in  idea  turned 
to  the  world  and  to  self,  whereas  the  spirits  of  Mars  were  in 
idea  turned  from  self  to  heaven  and  their  neighbor;  hence  came 
the  contrariety.  But  at  that  instant  there  approached  some  an- 
gelic spirits  of  Mars,  and  at  their  approach  the  communication 
was  closed,  and  thus  the  spirits  of  our  earth  retired. 

90.  The  angelic  spirits  discoursed  with  me  concerning  the 
life  of  the  inliabitauts  on  their  earth,  informing  me  that  they 
are  not  under  any  forms  of  government,  but  that  they  live  ar- 
ranged into  greater  and  lesser  societies,  and  that  they  are  asso- 
ciated with  each  other  according  to  their  agreement  in  mind, 
which  agreement  they  discover  instantly  by  the  face  and  speech, 
being  seldom  deceived  in  their  judgment  herein,  and  that  then 
they  are  instantly  united  in  friendship.  They  informed  me 
further  that  their  consociations  are  delightful,  and  that  they 
discourse  with  eacli  other  about  what  passes  in  their  societies, 
and  especially  about  what  passes  in  heaven,  for  several  of  them 
have  manifest  comnlunication  with  the  angels  of  heaven.  Such 
amongst  them  as  begin  to  think  pervei-sely  in  their  societies, 
and  thereby  to  incline  to  evil,  are  dissociated,  and  left  to  rhem- 
selves  alone,  in  consequence  whereof  they  lead  a  most  wretched 
life  out  of  all  society,  in  dens  or  other  places,  being  no  longer 
regarded  by  the  rest.  Certain  societies  endeavor  to  compel 
such  pereons  to  repentance  by  various  methods  ;  but  if  they  can- 
not succeed  herein,  they  separate  themselves  from  all  connection 
with  them.  Tluis  they  are  careful  to  provide  against  the  conta- 
gion of  the  lust  of  dominion  and  the  lust  of  gain,  that  is, 
against  any  persons  under  the  influence  of  the  lust  of  domi- 
nion, subjecting  to  themselves  any  society,  and  by  degrees 
several  societies  ;  and  against  any,  under  the  influence  of  the 
lust  of  gain,  depriving  others  of  their  possessions.  Every  one 
on  that  earth  lives  content  with  his  own  ])roperty,  and  every 
one  with  his  own  share  of  honor,  accounting  it  enough  to  be 
reputed  upright  and  a  lover  of  his  neighbor.  Tiiis  delightful 
and  tranquil  principle  of  mind  would  perish  unless  such  as 
incline  to  evil  thoughts  and  dispositions  were  banished  from 
the  rest,  and  unless  a  prudent  but  severe  check  was  given  to 
the  first  incroachments  of  self-love  and  the  love  of  the  world  ; 
for  it  was  owing  to  these  loves  that  empires  and  kingdoms  were 
fii-st  established,  under  which  establishments  there  are  few  but 
what  desire  to  have  dominion,  and  to  possess  the  property  of 
others,  there  being  few  who  do  what  is  just  and  right  out  of  a 
real  love  thereto,  and  still  fewer  who  do  good  from  a  real  prin- 
tiple  of  charitv,  being  rather  influenced  bv  other  motives,  such 

371 


90—93 


ON  THE  EARTHS  IN  THE  CTNIVEKSE. 


as  the  fear  of  the  law,  and  a  regard  to  gaiji,  honoi  reputation 
and  the  like. 

91.  In  regard  to  Divine  worship  as  practised  by  the  inha- 
bitants of  that  eartli,  they  informed  me  that  they  aclcnowledge 
and  adore  our  Lord,  saying  that  He  is  the  only  God,  and  that 
He  governs  both  heaven  and  the  universe  ;  and  tliat  every  good 
thing  is  from  Him,  and  that  He  leads  and  directs  tlieui ;  also 
that  He  often  appears  amongst  them  on  their  earth.  It  was  then 
granted  me  to  tell  them,  that  Christians  also  on  our  eartli  know 
that  the  Lord  governs  heaven  and  earth,  agreeably  to  His  own 
words  in  Matthew,  '■'■All power  is  given  to  Me  in  heaven  and  in 
eartli^''  xxviii.  18  ;  but  that  they  do  not  believe  it  like  the  inha- 
bitants of  the  earth  Mars.  Tliey  acquainted  me  further  that 
on  their  earth  the  inhabitants  believe  that  with  themselves 
there  is  nothing  but  what  is  filthy  and  infernal,  and  that  all 
good  is  of  the  Lord  ;  yea,  they  added  further,  that  of  themselves 
they  are  devils,  and  that  the  Lord  draws  them  out  of  hell,  and 
continually  keeps  them  from  falling  into  it  again.  On  a  certain 
occasion,  when  the  name  of  the  Lord  was  mestioned,  I  observed 
that  those  spirits  humbled  themselves  in  such  inward  and  pro- 
found abasement  as  no  words  can  describe  ;  for  in  their  humi- 
liation it  was  suggested  to  them  that  of  themselves  they  were 
in  hell,  and  thus  that  they  were  altogether  unworthy  to  look  to 
the  Lord,  who  is  essential  Holiness  ;  and  so  deeply  was  this 
suggestion  implanted  in  them,  being  grounded  in  a  true  faith, 
that  they  were  in  a  measure  out  of  themselves,  and  remained 
in  that  state  on  their  knees,  until  the  Lord  elevated  them,  and 
at  the  same  time,  as  it  were,  drew  them  out  of  hell.  When  they 
emerge  thus  from  humiliation,  they  are  full  of  goodness  and 
love,  and  thereby  replenished  withjo}'  of  heart.  Dui-ing  their 
abasement  they  do  not  turn  their  faces  to  the  Lord,  for  this 
thev  dare  not  do,  but  turn  them  in  a  contrary  direction.  The 
spirits  who  were  about  me  said  that  they  never  before  were 
witnesses  to  such  humiliation. 

92.  It  was  a  matter  of  surprise  to  some  spirits  who  were 
from  that  earth,  that  there  were  about  me  so  many  spirits  from 
hell,  and  that  they  also  discoursed  with  me  ;  but  I  was  allowed 
to  reply,  that  this  was  permitted  them  to  the  intent  that  I  might 
know  their  natures  and  qualities,  and  why  they  were  in  hell, 
and  that  their  infernal  state  was  in  consequence  of  and  accord- 
ino-  to  their  evil  lives.  1  was  further  allowed  to  declare,  that 
there  were  several  amongst  them  whom  I  had  been  acquainted 
with  during  their  abode'in  the  world,  and  that  some  of  them 
had  lived  in  high  stations  of  dignity  and  pre-eminence,  at  which 
time  the  world  alone  had  possession  of  their  hearts  ;  but  it  was 
not  in  the  power  of  any  evil  spirit,  even  the  most  infernal,  to 
hurt  me,  being  continually  under  the  Loi-d's  protection. 

93.  There  was  presented  before  me  an  inhabitant  of  that 
372 


OF  THE  PLANET  MARS. 


93,  9-t. 


earth.  ITe  was  not  indeed  an  inliabitatit,  but  like  one.  His  face 
i"eseniblcd  tlie  faces  of  the  inliabitants  of  our  earth,  but  the 
lo-vvcr  region  of  the  face  \vas  black,  not  owing  to  his  beai'd,  for 
he  had  none,  but  to  bhvcknoss  instead  of  a  beard  :  this  black- 
ness extended  itself  underneath  the  ears  on  both  side?; ;  the 
upper  part  of  the  face  was  yellowish,  like  the  faces  of  the  inlia- 
bitants of  our  earth  wdio  are  not  perfectly  fair.  Tliey  said  more- 
over that  on  that  earth  they  feed  on  the  fruiti  of  trees,  espe- 
ciall}'  on  a  kind  of  round  fruit  which  buds  forth  from  the 
ground  ;  and  likewise  on  pulse  ;  and  that  they  are  clothed  witli 
garments  wrought  from  the  fibrous  bark  of  certain  trees,  which 
has  sncli  a  consistence  that  it  may  be  woven,  and  also  stiftened 
by  a  kind  of  gum  which  they  have  amongst  them.  They  re- 
lated fui-ther  that  they  are  acquainted  with  the  art  of  nudging 
flnid  fires,  whereby  they  have  light  dui'ing  evening  and  night. 

9i.  I  observed  on  a  time  a  sort  of  flaming  principle  most 
beautiful.  It  was  of  various  colors,  as  purple,  and  also  a 
palish  red,  and  the  colors  likewise  sparkled  beautifully  by  rea- 
son of  the  flame.  I  saw  also  a  kind  of  hand  to  which  that 
flaming  principle  adhered,  at  flrst  on  the  back  pai  t,  afterwards 
£>n  the  palm,  and  thence  it  played  i-ound  the  hand  on  all  sides. 
This  continued  for  some  time.  Presently  the  hand  with  the 
flaming  principle  was  removed  at  a  distance,  and  where  it  rested 
there  was  a  bright  lucid  appearance.  In  that  bright  lucid  ap- 
peai-ance  the  hand  retired  from  view,  and  instantly  the  flaming 
pi  inciple  was  changed  into  a  bird,  M  hich  at  flrst  was  of  like 
colors  with  the  flaming  principle,  the  colors  sparkling  in  like 
manner,  but  they  successively  changed,  and  as  the  coloi'S 
changed,  the  vig.ir  of  life  in  the  bird  changed  also.  It  flew  ail 
around,  and  at  first  about  my  head,  afterwards  in  a  direction  in 
front  into  a  kind  of  narrow  chamlter,  which  ainieared  like  some 
consecrated  place;  and  as  it  flew  more  in  a  front  direction  its  life 
in  i>roj)ortion  dejiarted,  till  at  length  it  was  changed  into  a 
stone,  at  flrst  of  the  coloi-  of  a  peail,  but  afterwards  of  an  ob- 
scure color;  but  notwithstanding  its  being  without  life,  it  still 
continued  flying.  During  the  flight  of  tliis  bird  around  my 
head,  and  whilst  it  was  still  in  the  vigor  of  life,  there  appeared 
a  spirit  from  beneath  rising  through  the  region  of  the  Inins  to 
the  region  of  the  breast,  who  thence  desired  to  take  away  the 
bird  ;  but  inasmuch  as  it  was  so  beautiful,  he  was  pre\  entcd 
by  the  spirits  around  me,  who  all  kept  their  eyes  fl.xed  atten- 
tively upon  it.  But  the  spirit  who  rose  from  below  powerfidly 
pei-snaded  them  that  the  Lord  was  with  him,  and  conse(pieiitly 
that  what  he  did  was  from  the  Lord.  Although  most  of  them  did 
not  believe  this,  still  the}'  no  longer  hindered  him  from  taking 
away  the  bird  :  he  was  not  able,  however,  to  retain  it.  by  reason 
of  an  influ.x  from  heaven  at  that  instant,  and  theref  ue  preseutly 
let  it  fly  out  of  his  hand  at  jierfect  libertv.    When  this  had 

373 


94,  95 


ON  THE  EARTHS  IN  THE  UNIVERSE. 


passed, the  spirits  around  iiie,w]ioliad  been  exceedingly  attentive 
to  the  bird  and  its  successive  changes,  began  to  discourse  with 
eacli  other  concerning  it,  and  continued  their  discourse  for  a 
considerable  time.  Tliey  had  a  perception  that  such  appearance 
must  needs  signitj  somewhat  celestial  ;  they  knew  that  a  flam- 
ing principle  signities  celestial  love  and  its  affections  ;  that  hand 
to  which  the  flaming  principle  adhered  signifles  life  and  its 
power;  that  cluwiges  of  color  signify  the  varieties  of  life  as  to 
wisdom  and  intelligence  ;  that  bii-d  has  also  a  similar  significa- 
tion, but  with  this  difference,  that  a  flaming  principle  signities 
celestial  love  and  the  things  appertaining  to  that  love,  whereas 
bird  signities  spiritual  love  and  the  things  appertaining  to  that 
love ;  (celestial  love  is  love  to  the  Lord,  and  spiritual  love  is 
charity  towards  our  neighbor  and  that  the  changes  of  colors 
and  at  the  same  time  of  life  in  the  bird,  till  at  length  it  became 
a  bird  of  stone,  signify  the  successive  changes  of  spiritual  life 
as  to  intelligence.  '  They  knew  further  that  the  spirits,  who 
ascend  from  beneath,  through  the  region  of  the  loins  to  the 
region  of  the  breast,  are  in  a  principle  of  strong  persuasion  that 
tli«y  are  in  the  Lord,  and  hence  believe  that  whatever  they  do, 
howsoever  evil  it  may  be,  is  done  by  them  agreeably  to  the 
Lord's  will.  But  though  they  knew  all  this,  yet  they  could  not 
hence  know  who  were  meant  by  this  appearance.  At  length 
they  were  instructed  from  heaven,  that  tlie  inhabitants  of  Mars 
were  meant ;  that  their  celestial  love,  wherein  as  yet  several  are 
principled, was  signified  l)y  the  flaming  principle  which  adhered 
to  the  hand  ;  and  that  the  bird  in  the  beginning,  whilst  it  was 
in  the  beauty  of  its  colors  and  in  the  vigor  of  its  life,  sig- 
nified their  spiritual  love ;  but  that  by  the  bird's  becoming  as 
it  were  a  bird  of  stone  and  void  of  life,  and  at  length  of  an 
obscure  color,  were  signified  such  of  the  inhabitajits  as  had 
removed  themselves  from  the  good  of  love,  and  were  in  evil, 
and  still  believe  that  they  are  in  the  Lord.  The  like  was 
signified  by  the  spirit,  who  rose  up  and  was  desirous  to  take 
away  the  bird. 

95.  By  a  bird  of  stone  were  also  represented  the  inhabitants 
of  that  earth,  who  after  a  strange  manner  transmute  the  life  d 
their  thoughts  and  affections  into  almost  no  life,  concerning 
which  circumstance  I  received  the  following  information.  There 
was  a  certain  spirit  above  my  head  who  discoursed  with  me, 
and  from  the  sound  of  his  voice  it  seemed  as  if  he  was  in  a  state 
of  sleep.  In  this  state  he  spake  many  things,  and  all  with  a  pru- 
dence equal  to  that  of  a  person  awake.  It  was  given  me  to  per- 
ceive that  he  was  a  subject  by  which  the  angels  spake,  andhe  in 
that  state  pei'cei  ved  and  produced  what  was  said  by  them;!'  for  he 

11  That  coninmnications  are  effected  by  means  of  spirits  sent  forth  from  societiefi 
of  i^pirils  and  an^^els  to  other  societies,  and  that  those  emissary  spirits  are  called 
Enbjccts,  n.  4'!03,  5856,  5983,  5985—5989. 

374 


OF  THE  PLAXET  MAKS. 


95 


spake  nothing  but  what  was  true.  If  anything  flowed  in  from 
another  source,  lie  admitted  it  indeed,  but  did  not  bring  it  forth. 
I  questioned  him  concerning  liis  state.  He  said  that  that  state 
was  to  him  a  peaceable  state  ;  thatit  was  free  from  all  solicitude 
respecting  the  future  ;  and  that  at  the  same  time  he  was  fruitful 
in  producing  uses,  M'hereby  he  had  communication  with  heaven. 
I  was  told  that  such,  in  the  Grand  Max,  have  relation  to  tlie 
longitudinal  sinus,  which  lies  in  the  brain  between  the  two  he- 
mispheres thereof,  and  is  there  in  a  quiet  state,  howsoever  the 
brain  be  disturbed  on  each  side.  Daring  mvconversatinu  with 
this  spirit,  some  spirits  introduced  themselves  towards  the  fore- 
part of  the  head  where  he  was,  and  pressed  upon  him;  wherefore 
he  retired  to  one  side,  and  gave  them  place.  Hie  stranger 
spirits  discoursed  with  each  other  ;  but  their  discourse  was  unin- 
telligible both  to  myself  and  to  the  spirits  about  me.  I  was  in- 
structed by  the  angels  that  they  were  spirits  from  the  earth 
Mars,  who  had  the  art  of  discoursing  with  each  other  in  such  a 
manner  that  the  spirits  present  could  neither  understand  or  per- 
ceive what  they  said.  I  wondered  how  such  discourse  could 
possibly  be  contrived,  because  all  spirits  have  one  speech,  which 
flows  from  the  thinking  principle,  and  consists  of  ideas  which 
are  heard  as  expressions  in  the  spiritual  world  ;  but  I  was  -in- 
formed that  those  spirits  by  a  certain  method  form  ideas  ex- 
pressed by  the  lips  and  the  countenance  unintelligible  to  others, 
and  that  in  the  same  instant  they  artfully  withdraw  the  thoughts, 
being  particularly  cautious  lest  anything  of  alFection  should 
manifest  itself,  because  in  such  case  the  thought  would  appear, 
inasmuch  as  thought  flows  from  afl'ection,  and  is  as  it  were  in  it. 
I  was  further  instructed  that  the  inhabitants  of  the  eartli  Mai-s, 
who  make  heavenly  life  to  consist  in  knowledges  alone,  and  not 
in  a  life  of  love,  contrived  such  speech,  but  not  all ;  and  that 
the  contrivers  thereof,  when  they  become  spirits,  retain  the  same 
kind  of  speech.  Tliese  are  they  who  were  particularly  signified 
by  the  bird  of  stone  ;  for  to  form  a  speech  by  nioditications  ot 
the  countenance  and  foldings  of  the  lips,  with  a  removal  of  the 
aft'ections,  and  a  withdrawing  of  the  thoughts  from  others,  is  to 
deprive  speech  of  its  life  and  soul,  and  to  make  it  like  a  dead 
image,  and  by  degrees  to  do  the  like  also  to  themselves.  But 
although  they  suppose  that  their  discourse  is  not  understood 
by  others,  yet  angelic  spirits  have  a  perception  of  all  and  singu- 
lar the  things  which  they  discourse  about.  The  reason  is,  be- 
cause it  is  not  possible  for  any  thought  to  be  withdrawn  from 
angelic  spirits.  This  was  also  proved  to  them  by  living  evidence. 
I  was  thinking  concerning  this  circumstance,  that  the  wicked 
spirits  of  our  earth  are  not  aftected  with  shame  when  they  infest 
others.  This  thought  entered  into  me  by  influx  from  some  an- 
gelic spirits  who  had  a  perception  of  tlieir  discoui-se.  Those 
spirits  of  Mars  instantlv  acknowledged  that  that  was  the  sub- 

87:. 


95,  96 


ON  THE  EAKTllS  IN  THE  UNIVERSE. 


ject  of  tlieir  discourse,  and  tliey  were  mnch  surprised.  Moreover 
several  things,  wliich  they  botli  spake  and  thoiiglit,  were  disco- 
vered by  an  angelic  spirit,  notwithstanding  all  their  endeavors 
to  withdraw  their  thoughts  from  him.  Afterwards  those  spirits 
entered  by  influx  from  above  into  my  face.  The  influx  felt  like 
small  striated  rain,  which  was  a  sign  that  they  were  not  in  the 
ali'ection  of  truth  and  of  good,  for  this  is  represented  by  what  is 
striated  [striatwni?^.  They  then  spake  plainly  with  me,  saying 
that  the  inhabitants  of  their  earth  discourse  in  like  manner  with 
each  other.  They  were  then^  told  that  this  is  evil,  because 
liereby  they  obstruct  the  influence  of  things  internal,  and  recede 
from  them  to  lliings  external, which  external  things  also  they  de- 
prive of  their  proper  life  ;  and  particularly,  because  to  speak  in 
such  a  manner  is  not  sincere.  For  they  who  are  sincere  are 
never  disposed  to  speak  or  even  to  think  anything  but  what 
others  nuiy  know,  not  caring  if  the  whole  world, yea  if  the  whole 
heaven,  was  acquainted  with  their  words  and  thoughts  ;  but 
they  who  are  otherwise  disposed  judge  and  think  evil  of  others, 
and  well  of  themselves,  and  at  length  are  betrayed  through 
habit  to  think  and  speak  evil  of  the  church,  of  heaven,  yea,  anci 
of  the  Lord  Himself.  I  have  been  informed  that  they  who  love 
knowk'dgcs,  and  not  so  much  a  life  according  to  knowledges,  iu 
the  GnAM)  Man,  have  relation  to  the  interior  membrane  of  the 
skull ;  but  that  they  who  accustom  themselves  to  sj>eak  without 
afi'ection,  and  to  draw  the  thought  to  themselves  and  withdraw 
it  from  others,  have  relation  to  that  membrane  when  become 
bony,  because  from  having  some  spiritual  life,  they  come  at 
length  to  have  none. 

90.  Inasmuch  as  by  a  bird  of  stone  are  also  represented 
those  who  are  principled  in  knowledges  alone,  and  in  no  life  ot 
love,  and  inaf-mucli  as  hence  they  have  no  spiritual  life,  there- 
fore, by  way  of  uppendix,  we  shall  take  this  opportunity  of 
showing  that  they  alone  have  spii'itual  life  who  are  principled 
in  CL'lofctial  love,  and  thence  in  knowledges  ;  and  that  each  kind 
of  love  coniains  in  itself  every  principle  of  knowledges  apper- 
taining thereto.  This  may  be  exemplifled  by  the  case  of  all 
living  creatures,  whether  they  be  the  inhabitants  of  earth  or  of 
ail'.  Each  is  in  possession  of  the  science  of  all  things  appertain- 
ing to  its  particular  love,  which  love  has  respect  to  nourishment, 
a  safe  habitation,  the  propagation  of  their  kind,  the  care  of 
their  young,  and  with  some  to  providing  tor  themselves  during 
winter;  whiM-efore  each  is  in  possession  of  all  science  that  is 
requisite,  such  .science  being  implanted  in  its  love,  and  flowing 
into  each  animal  as  into  its  proper  receptacle  ;  and  in  some  cases 
being  of  such  an  exti-aordinary  nature,  that  nuin  cannot  but  be 
anuized  at  it.  With  the  animals,  however,  science  is  connate, 
and  is  called  instinct;  nevertheless  it  ai)pertains  to  the  natural 
love  in  which  tiey  are  })nncipled  ;  and  if  man  was  principled  iu 
376 


OF  THE  PLANET  SATURX. 


96—98 


his  proper  love,  wliicli  is  love  to  God  and  towards  his  iicigliboi 
(this  is  man's  proper  love,  as  distingnishinghini  iVoni  the  beasts, 
l)ciiig  heavenly  love),  then  man  would  not  only  be  })rincipled  in 
all  requisite  science, but  likewise  in  all  intelligence  and  wisdom  ; 
for  intelligence  and  wisdom  would  flow  from  heaven  into  those 
two  kinds  of  love,  that  is,  through  heaven  from  the  Divine 
[principle  or  being].  But  inasmuch  as  man  is  not  born  to  those 
two  kinds  of  love,  but  to  their  contraries,  viz.  to  selt-love  and 
the  love  of  the  world,  therefore  he  must  needs  be  born  in  all 
ignorance  and  want  of  knowledge.  Nevertheless  by  Divine 
means  he  is  brought  to  somewhat  of  intelligence  and  wisdom, 
but  still  not  actually  so,  unless  the  love  of  self  and  of  the  world 
be  removed,  and  thus  a  way  be  opened  fur  love  to  God  and  to- 
wards his  neighbor.  That  love  to  God  and  neighborly  love 
contain  in  them  all  intelligence  and  wisdom,  may  appear  from 
the  case  of  those  in  another  life  wlm,  during  their  abt)de  in  this 
world, have  been  pi  incipled  in  ^ueh  love.  When  these  after  death 
are  admitted  into  heaven,  they  there  come  into  such  knowledge 
and  wisdom  as  they  before  had  no  couceptiun  of;  yea,  they  think 
and  speak  there  like  the  rest  of  the  angels,  such  things  as  ear 
has  not  heard,  neither  has  it  entered  into  the  heart  of  man  to 
conceive,  which  are  ineffable.  The  reason  is,  because  those  two 
kinds  of  love  have  the  facnltj'  of  receiving  in  themselves  such 
things. 


OF  THE  EARTH  OR  PLANET  SATURN,  ITS  SPIRITS  ANl 
INHABITANTS. 

97.  The  spirits  from  the  earth  Saturn  appear  in  front  at  a 
considerable  distance,  beneath  in  the  plane  of  the  knees,  where 
the  earth  itself  is ;  and  when  the  eye  is  opened  to  see  thither,  a 
multitude  of  spirits  come  into  view  who  are  all  from  that  earth. 
They  are  seen  on  this  part  of  that  earth,  and  to  the  right  of  it. 
I  was  permitted  also  to  discourse  with  them,  and  thereby  to  dis- 
cover their  natures  and  qualities  in  respect  to  others.  They  are 
upright,  and  they  are  modest;  and  inasmuch  as  they  esteem 
themselves  little,  therefore  they  also  ajipear  little  in  another  life. 

98.  In  acts  of  Divine  worship  they  are  exceedingly  humble, 
for  on  such  occasions  they  account  themselves  as  nothing. 
They  worsliip  our  Lord,  and  acknowledge  llini  as  the  only 
God,  The  Lord  also  appears  to  them  at  times  under  an  angelic 
form,  and  thereby  as  a  iMan,  and  at  such  times  the  Divint;  [na- 
ture or  principle]  beanisfortli  from  the  face  and  affects  the  mind. 
The  inhabitants  also,  when  they  arrive  at  a  certain  age,  discourse 
with  spirits,  by  whom  they  are  instructed  concerning  the  Lord, 
how  lie  ought  to  be  worshiped,  and  likewise  how  they  ought  to 

o7T 


98—102 


ON  THE  EARTHS  IN  THE  tTNlVEKSE. 


live.  Wlien  any  attempt  is  made  to  seduce  the  spirits  who  come 
from  the  eartli  Saturn,  and  to  withdraw  them  tVum  faith  in  the 
Lord,  or  from  humiliation  towards  Hiin,  and  from  uprightness 
of  life,  they  say  that  they  would  rather  die  ;  on  such  occasions 
there  appear  in  their  hands  little  knives,  with  which  they  seem 
desirous  to  strike  their  bosoms  ;  on  being  questioned  why  they 
do  so,  they  say,  that  they  would  rather  d'ie  than  be  drawn  aside 
from  the  Lord.  The  spirits  of  our  earth  sometimes  deride  them 
on  this  account,  and  infest  them  with  reproaclies  ;  but  their 
reply  is,  that  they  are  well  aware  they  do  not  kill  themselves, 
and  that  this  is  only  an  appearance  flowing  from  their  will  prin- 
ciple, inclining  them  rather  to  die  than  to  be  withdi-awn  from 
the  worship  of  the  Lord. 


to  them,  and  ask  tiiem  what  God  they  worship  ;  and  that  the 
answer  tiiey  give  them  is,  that  they  are  out  of  their  senses,  and 
that  there  cannot  be  a  greater  proof  of  insanity  than  to  ask 
what  God  any  one  worsliips,  when  there  is  but  one  only  God 
for  all  in  the  universe  to  worship  ;  and  that  they  are  still  more 
beside  themselves  in  this,  that  they  do  not  acknowledge  the 
Lord  to  be  that!  one  only  God,  and  that  He  rules  the  universal 
heaven,  and  thereby  the  universal  world  ;  for  whosoever  rules 
heaven  rules  also  the  world,  inasmuch  as  the  world  is  ruled  by 
and  through  heaven. 

100.  They  said  that  on  their  earth  there  are  also  some  who 
call  the  nocturnal  light,  wdiich  is  great,  the  Lord  ;  but  that  they 
are  separated  from  the  rest,  and  are  not  tolei'ated  by  them. 
Tliat  nocturnal  light  comes  from  the  great  belt,  which  at  a  dis- 
tance encompasses  that  earth,  and  from  the  moons  which  are 
called  Saturn's  satellites. 

101.  They  related  further  that  another  kind  of  spirits,  who 
go  in  companies,  frequently  come  to  them,  desiring  to  know  all 
particulars  relative  to  their  circumstances,  and  that  by  various 
methods  they  extract  from  them  whatever  they  know.  They  ob- 
served concerning  these  spirits,  that  they  were  not  beside  them- 
selves, only  in  this,  that  they  desire  to  know  so  much  for  no 
other  intent  than  to  possess  knowledge.  They  were  afterwards 
instructed  that  these  spirits  were  from  the  })hmet  Mercury,  or 
the  earth  nearest  the  sun,  and  that  they  are  delighted  with  know- 
ledges alone,  and  not  so  much  with  the  uses  thence  derived. 

102.  The  inhabitants  and  spirits  of  the  planet  Saturn  have 
relation,  in  the  Gkand  Man,  to  the  middle  sense  between 

THE  SPIRITUAL  AND  THE  NATURAL  MAN,  l)Ut  tO  that  whicll  re- 
cedes from  the  natural  and  accedes  to  the  spii-itual.  Hence  it  is 
that  those  spirits  appear  to  be  carried  or  snatched  away  into 
heaven,  and  presently  to  be  let  back  again  ;  for  whatever  apper- 
tains to  spiritual  sense  is  in  heaven,  but  whatever  appertains  to 
natural  sense  is  beneath  heaven.    Liasmuch  as  the  spirits  of 


99.  They  said  that  sometimes 


earth  come 


378 


OF  THE  ri.ANET  SATURN. 


102 


onr  earth,  in  tlie  Grand  Man,  have  relation  to  natural  and  cor- 
poreal sense,  it  was  permitted  n>e  to  know  by  manifest  ex- 
perience how  the  spiritual  man  and  the  natural  tight  and  strive 
with  each  other,  when  the  latter  is  not  principled  in  faith  and 
charity.  Tlie  spirits  of  the  earth  Saturn  came  from  afar  into 
view,  and  instantly  there  was  opened  a  living  communication 
between  them  and  such  spirits  of  our  eartli  as  were  not  prin- 
cipled in  faitli  and  charity.  The  latter,  on  thus  perceiving  the 
former,  became  like  persons  insane,  and  began  to  infest  thein,  by- 
infusing  unworthy  suggestions  concerning  faith,  and  also  con- 
cerning the  Lord  ;  and  whilst  they  were  busied  in  these  invec- 
tives and  abuses,  tliey  also  cast  themselves  into  the  midst  of 
them,  and  in  the  spirit  of  insanity  by  which  they  were  possessed 
endeavored  to  do  tliem  mischief.  But  the  spirits  of  Saturn 
were  not  at  all  afivaid,  because  they  were  secure  and  in  tran- 
quillity ;  whereas  the  spirits  of  our  eaith,  when  they  were  in  the 
midst  of  them,  began  to  be  tortured,  and  to  respire  with  diffi- 
culty, and  in  consequence  thereof  made  their  escape  with  all 
precipitation,  one  in  this  way  and  another  that,  till  they  all  dis- 
appeared. The  spirits  who  were  present  perceived  from  this 
circumstance  what  is  the  nature  and  quality  of  the  natural  man 
when  separate  from  the  spiritual,  and  when  he  comes  into  a  spi- 
ritual sphere,  viz.  that  he  is  insane  ;  for  the  natural  man  separate 
from  the  spiritual  is  wise  only  with  a  wisdolu  that  originates  in 
the  world,  and  not  with  the  wisdom  that  is  from  heaven  ;  and 
be  who  is  wise  only  with  the  wisdom  that  originates  in  the 
■world,  believes  nothing  but  what  he  can  apprehend  with  his 
senses,  and  the  things  which  he  believes  are  grounded  in  the 
fallacies  of  the  senses,  which,  unless  they  are  removed  by  an 
influx  from  the  spiritual  world,  produce  false  principles  and  per- 
suasions. Hence  it  is  that  spiritual  things  are  things  of  nought 
to  such  persons,  insomuch  that  they  can  scarce  bear  to  hear 
mention  made  of  anything  spiritual;  wherefore  they  become 
insane  when  they  are  kept  in  a  spiritual  spliere.  It  is  othei-wise 
during  their  abode  in  the  world,  where  they  either  think  natu- 
rally concerning  spiritual  things,  or  avert  their  ears  that  they 
may  not  hear  them  ;  that  is,  they  hear  and  do  not  attend.  It 
was  also  manifest  from  this  experimental  evidence,  that  the  lui- 
tural  man  cannot  introduce  himself  into  the  spiritual,  that  is, 
ascend  ;  but  when  man  is  principled  in  faith,  and  thereby  in 
spiritual  life,  in  this  case  the  spiritual  man  flows  into  the  na- 
tural, and  thinks  therein  ;  for  there  is  given  a  spiritual  influx, 
that  is,  an  influx  from  the  spiritual  world  into  the  natural,  but 
not  the  reverse,  or  from  the  natural  into  the  spiritual.""" 

mm  That  influx  is  spiritual,  and  not  physical  or  natural,  consequently  that 
influx  is  from  the  spiritual  world  into  the  natural,  and  not  from  the  natural  into 
the  spiritual,  n.  3214,  5119,  6259,  6427,  5428.  5477,  G322.  That  it  appears  as  ii 
influx  is  from  externals  into  man's  internals,  but  this  is  a  fallacy,  n.  3721. 

379 


103— lOT 


ON  THE  EARTHS  IN  THE  UNIVERSE. 


103.  I  was  furtliei*  informed  by  tlie  spirits  of  that  eartli  re- 
specting the  consociations  of  the  inhabitants,  with  several  other 
particulars.  Thev  said  that  they  live  divided  into  families, 
every  family  apart  by  itself;  each  family  consisting  of  a  man 
and  his  wife  with  their  children  ;  and  that  the  children,  when 
they  enter  the  married  state,  are  separated  from  the  house,  and 
have  no  further  care  about  it ;  wherefore  the  spirits  from  that 
earth  appear  two  and  two  :  that  they  are  little  solicitous  about 
food  and  raiment ;  that  they  feed  on  the  fi-uits  and  pulse  which 
their  earth  produces  ;  and  thlit  they  are  clothed  slightly,  being 
encompassed  with  a  coarse  skin  or  coat,  which  repels  the  cold  : 
moreover,  that  all  on  that  earth  know  that  they  shall  live  after 
death ;  and  that  on  this  account  also  they  make  light  of  their 
bodies,  only  so  far  as  regards  that  life,  which  they  say  is  to  re- 
main and  serve  the  Lord.  It  is  for  this  reason  likewise  that 
they  do  not  bury  the  bodies  of  the  dead,  but  cast  them  forth, 
and  cover  them  with  branches  of  forest  trees. 

lOi.  Being  questioned  concerning  that  great  belt,  which  ap- 
pears from  our  earth  to  rise  above  the  horizon  of  that  planet, 
and  to  vary  its  situations,  they  said,  that  it  does  not  appear  to 
them  as  a  belt,  but  only  as  somewhat  whitish  like  snow  in  the 
heaven  in  various  directions. 


OF  THE  EARTH  OR  PLANET  VENUS.  ITS  SPIRITS  AND 
INHABITANTS. 

105.  The  planet  Yenus,  in  the  idea  of  spirits  and  angels, 
appears  to  the  left  a  little  backwards,  at  some  distance  from 
our  earth.  It  is  said,  "  in  the  idea  of  spirits,"  because  neither 
the  sun  of  this  world,  nor  any  planet,  appears  to  iu\y  spirit ;  but 
spirits  have  only  an  idea  that  they  exist.  It  is  in  consequence 
of  such  idea  that  the  sun  of  this  world  is  presented  behind  as 
somewhat  darkish,  and  the  planets  not  moveable  as  in  the 
world,  but  remaining  constantly  in  their  several  places :  see 
above,  n.  42. 

106.  In  the  planet  Yenus  there  are  two  kinds  of  men,  of 
tempers  and  dispositions  opposite  to  each  other;  the  first  mild 
iind  humane,  the  second  savage  and  almost  brutal.  They  who 
are  mild  and  humane  ap]3ear  on  the  further  side  of  the  earth, 
they  who  are  savage  and  almost  brutal  appear  on  the  side 
looking  this  way.  But  it  is  to  be  observed  that  they  appear 
thus,  according  "to  the  states  of  their  life,  for  in  the  spiritual 
world  the  state  of  life  determines  every  appearance  oi  space 
and  of  distance. 

107.  Some  of  those  who  appear  on  the  further  side  of  the 
planet,  and  who  are  mild  and  humane,  came  td  me,  and  were 

380 


OF  THE  PLANET  VENUS. 


107—110 


presented  visibly  above  niy  head,  and  discoursed  with  me  on 
various  subjects.  Amongst  other  particuhirs,  tliey  said  tliat 
during  tlieir  abode  in  tlie  world,  and  more  so  since  tliey  were 
becDu'ie  spirits,  they  acknowledged  our  Lord  as  their  only  God. 
Tliey  added  that  on  their  earth  they  had  seen  llini,  and  they 
represented  also  how  they  had  seen  Him.  These  spiiits  in  the 
Gkand  Man  have  relation  to  tiik  MEMORr  ok  things  matekial, 
AGRKEiN(j  wrni  the  memory  of  things  immaterial,  to  wilich 
the  spirits  of  Mercury  have  relation  :  wherefore  the  spii'its  c-f 
Mercury  have  the  fullest  agreement  with  these  spirits  of  Yenus^ 
and  on  this  account,  when  they  were  together,  a  renuirkable 
change,  and  a  powerful  operation  in  my  braiu,  was  perceivable 
from  their  intlux  :  see  above,  u.  -iS. 

lOS.  I  did  not  however  discourse  with  those  spirits  who  are 
on  the  side  that  looks  this  way,  and  who  are  savage  and  almost 
brutal  ;  but  I  was  informed  by  the  angels  coiicerning  their  na 
ture  and  quality,  aiul  whence  it  comes  that  they  are  so  brutal. 
The  cause  is  this,  that  they  are  exceedingly  delighted  with 
rapine,  and  more  especially  with  eating  their  booty  ;  the  delight 
thence  arising,  when  they  think  about  eating  their  booty,  was 
communicated  to  me,  and  was  perceived  to  be  most  extraordi- 
nary. That  on  this  earth  there  have  been  inhabitants  of  alike 
brutal  nature,  appears  from  the  histories  of  vai'ious  nations;  also 
from  the  inhabitants  of  the  land  of  Canaan,  1  Sam.  xxx.  10  ; 
and  likewise  from  the  Jewish  and  Israelitish  nation,  even  in 
the  time  of  David,  in  that  they  made  yearly  excursions,  and 
plundered  the  Gentiles,  and  rejoiced  in  feasting  on  the  spoils, 
I  was  informed  further,  that  those  inhabitants  are  for  the  most 
part  giants,  and  that  the  men  of  our  earth  reach  only  to  their 
navels  ;  also  that  they  are  stupid,  making  no  inquiries  concern- 
ing heaven  or  eteriuil  life,  but  immersed  solely  in  earthly  cares 
and  the  care  of  their  cattle. 

lO'J.  In  consequence  of  this  their  nature  and  quality,  when 
they  come  into  another  life  they  are  exceedingly  infotcd  there 
by  evils  and  false  persuasions.  The  hells,  which  appertain  to 
them,  appear  near  tlieir  earth,  and  have  no  communication  with 
the  hells  of  the  wicked  of  our  earth,  by  reason  of  their  different 
tempers  and  dispositions  :  hence  also  their  evils  and  false  per- 
suasions are  totally  of  a  different  sort. 

110.  Such,  however,  amongst  them,  as  are  in  the  cajiacity  of 
being  saved,  are  in  ])laces  of  vastation,  and  are  there  reduced  to 
tlie  last  srate  of  des[>eration  ;  for  there  is  no  otliei  method 
whereby  evils  and  false  persuasions  of  that  kind  can  be  subdued 
and  removed.  When  they  are  in  a  state  of  desperation,  they 
cry  out  that  they  are  beasts,  that  they  are  abominations,  that 
they  are  hatreds,  and  that  tliereby  they  are  damned.  Souie  of 
them,  when  they  arc  in  this  state,  exclaim  even  against  heaven  ; 
but  as  tills  proceeds  from  desperation,  it  is  forgiven  them.  The 

3S1 


110,  111 


ON  THE  EAETIIS  IN  THE  UNIVERSE. 


Lord  moderates  on  these  occasions,  and  restrains  within  proper 
limits  their  liarsh  and  bitter  expressions.  These,  when  tliey 
have  passed  through  extreme  suffering,  are  finally  saved,  inas- 
much as  the  corporeal  principles  are  hereby  brought  to  a  kind 
of  death.  It  was  further  declared  concerning  these  spirits,  that 
during  their  lit'e  on  their  earth  they  believed  in  some  great 
Creator  without  a  Mediator  ;  but  when  they  are  saved,  they  are 
also  instructed  that  the  Lord  alone  is  God,  the  Saviour  and 
Mediator.  I  have  seen  sonie  of  them,  after  they  have  passed 
through  extreme  suffering,  taken  up  into  heaven  ;  and  when 
they  were  received  there,  I  have  been  made  sensible  of  such  a 
tenderness  of  joy  from  them  as  drew  tears  from  my  eyes. 


OF  THE  SPIRITS  AND  INHABITANTS  OF  THE  MOON. 

111.  Certain  spirits  apjieared  over  my  head,  and  tlience 
were  heard  voices  like  thunder ;  for  the  thunder  of  their  voices 
exactly  i-eseinbled  the  sound  of  thunder  from  the  clouds  after 
lightning.  I  at  first  conjectured  that  it  was  owing  to  a  great 
multitude  of  spirits,  who  had  the  art  of  uttering  voices  attended 
with  so  loud  a  noise.  The  more  simple  spirits  who  were  with 
me  smiled  on  the  occasion,  at  which  I  was  much  surprised  ; 
but  the  cause  of  their  smiling  was  presently  discovered  to  be 
this,  that  the  spirits  who  thundered  were  not  many,  but  few, 
and  were  also  as  little  as  children  ;  and  that  on  former  occasions 
they  had  terrified  them  by  such  noises,  and  yet  were  unable  to 
do  them  an}'  liurt.  In  order  that  I  might  know  their  nature 
and  quality,  some  of  theni  descended  from  on  high  where  they 
were  thundering;  and  what  surprised  me,  one  carried  another  on 
his  back,  and  thus  two  of  them  approached  me.  Their  faces 
a])peared  not  unhandsome,  but  longer  than  the  faces  of  other 
spirits.  In  regai'd  to  stature,  they  appeared  like  children  of 
seven  years  old,  but  more  robust;  thus  they  were  dwarfs  [ho- 
mnnciones].  It  was  told  me  by  the  angels,  that  they  were  from 
the  Moon.  He  who  was  carried  on  the  other's  back,  on  coming 
to  me,  applied  himself  to  my  left  side  under  the  elbow,  and 
tlience  discoursed  with  me,  saying  that  Avhenever  they  utter 
their  voices  they  thus  thunder  ;  and  that  thereby  they  terrify 
the  spirits  who  are  inclined  to  do  them  mischief,  and  put  some 
to  flight,  and  that  thus  they  go  with  security  whithersoever  they 
are  disposed.  To  convince  me  that  the  noise  they  make  was  of 
such  a  sort,  he  retired  from  me  to  some  other  spirits,  but  not 
entirely  out  of  sight,  and  thundered  in  like  manner.  They 
showed  moreover,that  the  voice  being  uttered  from  the  abdomen, 
like  an  eructation,  made  this  thundering  sound.  It  was  per- 
ceived that  tlis  was  owing  to  this  particular  circumstance,  that 
382 


WHY  THE  LORD  WAS   BOEX  OX  OUR  EAKTU.      Ill — 114 


the  inhabitants  of  the  Moon  do  not  speak  from  the  lungs  like 
the  inhabitants  of  other  earths,  but  from  the  abdomen,  and 
thus  from  a  certain  quantity  of  air  there  collected,  by  reason 
that  the  Moon  is  not  encompassed  with  an  atmosphere  like  that 
of  other  earths.  I  was  instructed  that  the  spirits  of  the  Moon, 
in  the  Gkand  Max,  have  relation  to  the  ensiform  cartihxge  or 
xiphoides^  to  which  the  ribs  in  front  are  joined,  and  from  wluch 
descends  the  fascia  alba,  which  is  the  fulcrum  of  the  abdom- 
inal muscles. 

112.  That  there  are  inhabitants  in  the  moon,  is  well  known 
to  spirits  and  angels,  and  in  like  manner  that  there  ai'e  inhabi- 
tants in  the  mocms  or  satellites  which  revolve  about  Jupiter  and 
Saturn.  They  who  have  not  seen  and  discoursed  with  spirits 
coming  from  those  moons,  still  entertain  no  doubt  but  there  are 
men  inhabiting  them,  because  they  are  earths,  alike  with  the 
planets,  and  wherever  an  earth  is,  there  are  men  inhabitants  ; 
for  man  is  the  end  for  which  every  earth  was  created,  and  n<> 
thing  was  made  by  the  Great  Creator  without  an  end.  That 
the  human  race,  as  constituent  of  heaven,  is  the  end  of  creation, 
may  appear  to  every  one  who  thinks  from  a  rational  principle 
at  all  enlightened. 


THE  REASONS  WHY   THE  LORD   WAS   WILLING  TO  BE  BORN  ON 
OUR  EARTH.  AND  NOT  ON  ANOTHER. 

113.  There  are  several  reasons,  concerning  wlxich  I  had 
information  from  heaven,  why  it  pleased  the  Lord  to  be  born 
and  to  assume  a  humanity  on  our  earth,  and  not  on  another. 
The  PRINCIPAL  REASON  was  lecaiise  of  the  Word,  in  that  it 
might  he  written  on  our  earth  ;  and  when  written  be  afterwards 
jmblished  throughout  the  v:hole  earth  ;  and ichen  once  publi.-ihed 
be  preserved  to  uUjjosterity  ;  and  that  thus  it  might  be  made 
manifest,  even  to  all  in  another  life,  that  God  teas  made  man. 

114.  That  the  principal  I'eason  was  because  rfthe  Word,  is 
in  consequence  of  the  Word  being  essential  Divine  Truth, 
•which  teaches  man  that  there  is  a  God,  that  there  is  a  heaven 
and  a  hell,  and  that  there  is  a  life  after  deatii;  and  teaches 
moi-eover  how  man  ought  to  live  and  believe,  in  order  to  his 
admission  into  heaven,  and  thereby  to  eternal  happiness.  All 
these  things  would  have  been  altogether  unknown  without  a 
revelation,  consequently  on  this  earth  without  the  Word  ;  and 
yet  man  is  so  created  that  as  to  his  interiors  he  cannot  die."" 

nn  That  by  mere  natural  light  nothing  can  be  known  concerning  the  Lord,  con- 
cerning heaven  and  hell,  concerning  the  life  of  man  after  death,  and  concerning 
Divine  Truths,  bv  which  man  has  spiritual  and  eternal  life,  n.  8944.  10.318.  10,319 
10,320.    That  this  may  appear  from  this  consideration,  that  se"  eral,  and  amongst 

383 


115—120 


ON  TIIE  EAKTIIS  IN  THE  UNIVERSE. 


115,  That  the  'Word  might  he  written  on  our  earth,  is  in  con- 
Bequence  of  the  art  of  writing  having  existed  here  from  the  most 
ancient  time,  first  on  the  rind  or  baric  of  trees,  next  on  skins  or 
parchment,  afterwards  on  paper,  and  lastly  by  types  as  in  print- 
ing.   This  was  provided  of  the  Lord  for  the  sake  of  the  Word. 

116.  That  the  Word  might  afterwards  he puhlished  throughout 
the  wJiole  earth,  is  in  consequence  of  the  communication  opened 
here  amongst  all  nations,  both  by  land  and  water,  to  all  parts 
of  the  globe  ;  hence  that  tliQ  Word  once  written  might  be  con- 
veyed from  one  nation  to  another,  and  be  taught  in  all  places. 

117.  That  the  Word  once  written  might  he  preserved  to  all 
posteritij,  consequently  for  thousands  and  thousands  of  years, 
and  that  it  has  been  so  preserved,  is  well  known. 

118.  That  thus  itmight  he  made  manifest  that  God  was  made 
man  ;  for  it  was  with  a  view  to  this  chief  and  most  essential 
object  that  the  Word  was  revealed,  inasmuch  as  no  one  can 
believe  in  a  God,  and  love  a  God,  whom  he  cannot  comprehend 
under  some  appearance;  wherefore  they  who  acknowledge 
an  invisible  and  thus  incomprehensible  principle,  in  thought 
sink  into  nature,  and  consequently  believe  in  no  God  :  hence  it 
pleased  the  Lord  to  be  born  on  this  earth,  and  to  make  this 
manifest  by  the  Word,  that  it  might  not  only  be  known  on  this 
globe,  but  also  might  he  made  manifest  thereby  to  spirits  and 
angels  even  from  other  eartJiS,  and  likewise  to  the  Gentiles  from 
our  own  earthy  ° 

119.  It  is  to  be  observed  that  the  Word  on  our  earth,  given 
through  heaven  from  the  Lord,  is  the  union  of  heaven  and  the 
world  ;  for  which  end  there  is  a  correspondence  of  all  things 
contained  in  the  letter  of  the  Word  with  Divine  things  in  heaven; 
and  the  Word  in  its  supreme  and  inmost  sense  treats  of  the 
Lord,  of  Ilis  kingdom  in  the  heavens  and  the  earths,  and  ot 
love  and  faitli  from  Him  and  in  Him,  consequently  of  life  from 
Him  and  in  Him.  Such  things  are  presented  to  the  angels  in 
heaven,  when  the  Word  of  our  earth  is  i"ead  and  preached. pp 

120.  In  every  other  earth  Divine  Truth  is  manifested  by 

them  the  learned,  do  not  believe  those  things,  although  they  are  bora  where  the 
Word  is,  and  where  there  is  instruction  by  the  Word  concerning  those  things,  n. 
10,319.  That  therefore  it  was  necessary  there  should  be  a  revelation  from  heaven, 
because  man  was  born  for  heaven,  n.  1775. 

uo  That  the  Gentiles  in  another  life  are  instructed  by  angels,  and  that  they  who 
have  lived  good  lives  according  to  their  religious  principles,  receive  the  truths  of 
faith,  and  acknowledge  the  Lord,  n.  2049,  2595,  2598,  2G00,  2001,  2603,  26(51,  2863, 
32U3. 

PP  That  the  Word  is  understood  by  the  angels  in  the  heavens  after  a  diflerent 
manner  from  what  it  is  understood  by  men  on  the  earths,  and  that  the  internal  or 
spiritual  sense  is  for  the  angels,  but  (he  external  or  natural  sense  for  men,  n.  1769 — 
1772,  1887,  2143,  233:!,  23UG,  2540,  2541,  2545,  2551.  That  tlie  Word  is  conjnuc- 
live  of  heaven  and  earth,  ii.  2310,  2495,  9212,  9216,  9357,  10.357.  Tliat  the  Word 
therefore  was  written  by  mere  correspondences,  n.  1404,  1408,  1409,  1540,  1619, 
l(i59,  1709.  1783.  8615.  10,687.  That  in  the  inmost  sense  of  the  Word  the  Lord 
alone  and  His  kingdom  are  treated  of,  n.  1873,  2249.  2523,  7014,  9357. 

384 


WHY  Tine  LORD  WAS  BOKN  ON  OUR  EARTH.     120  122 


■wor()  of  inoiitli  liy  spii  its  and  angels,  as  was  said  al)ove  in 
speaking  nt'the  iniialiitants  of  the  earths  in  this  soUir  system. 
But  this  nianih'slat ion  is  cdnhncd  to  families;  lor  mankind  iu 
most  earths  live  distinct  according  to  families  ;  wherefore  Divine 
Truth  thus  revealed  hy  t^piiits  and  angels  is  not  conveyed  far 
beyond  the  limits  of  families,  and  unless  a  new  revelation  con- 
stantly succeeds,  truth  is  either  jjervcrted  or  perishes.  It  is 
otlierwise  on  our  earth,  where  Divine  Truth,  which  is  the  Word, 
remains  for  ever  iu  its  integrity. 

121.  It  is  to  be  observed  that  the  Lord  acknowledges  and 
receives  all,  of  whatsoever  earth  they  be,  who  acknowledge  and 
worship  God  nnder  a  human  form,  inasmuch  as  God  nnder  a 
human  form  is  the  Lord:  and  whereas  the  Lord  a])pcai-s  to  tlie 
inhabitants  in  the  earths  in  an  angelic  form,  which  is  a  human 
form,  theret'ore  when  the  spirits  and  angels  from  those  earths 
are  hiformed  by  the  spirits  and  angels  of  our  earth  that  God  is 
actually  Man,  they  receive  that  Word,  acknowledge  it,  and  re- 
joice that  it  is  so. 

122.  To  the  reasons  above  adduced,  may  be  added,  that  the 
inhabitants  and  sjiirits  of  our  earth,  in  the  Grand  Man,  have 
relation  to  natural  and  exteriud  sense,  which  sense  is  the  nlti- 
luate  wherein  the  interiors  of  life  close,  and  rest  as  in  their  coni- 
uion  basis.  The  case  is  similar  in  regard  to  Divine  Truth  iu  the 
letter,  which  is  called  the  Word,  and  which  for  this  reason  also 
was  given  on  this  earth,  and  not  on  any  other  :'iq  and  whereas 
the  Lord  is  the  AVord,  and  is  the  First  and  the  Last  thereof, 
therefore,  that  all  things  might  exist  according  to  order,  lie  was 
Avilling  to  be  born  on  this  earth,  and  be  made  the  Word,  accor- 
ding to  what  is  written  in  John,"  In  the  beginning  was  the  Word, 
and  the  AV^ord  was  with  God,  and  God  was  the  Word.  This  was 
iu  the  begiuiuug  with  God.  All  things  were  made  by  Ilini,  and 
witl  out  llim  was  not  anything  made  which  was  made.  And 
ihe  Word  loas  made  flenh.,  and  dwelt  among  uh^  and  we  heheld 
His  glory,  the  glory  as  of  tlie  Onhj-h  goltin  (f  the  Father.  No 
one  hath  seen  God  at  any  time  ;  the  C)idy-l)egotteu  Son,  who 
is  in  the  bosom  of  tlie  Father,  lie  liath  exposed  Ilim  to  view," 
i.  1,  2,  3,  4,  14,  18.  The  Word  is  the  Lord  as  to  Divine  Truth, 
consequently  Divine  Trutli  from  the  Loid."  But  this  is  an 
arcanum  wiiicli  will  be  intelligible  only  to  very  few. 

<iq  That  the  Word  in  the  sense  of  the  letter  is  natural,  n.  8783.  By  reason  that 
what  is  natural  is  the  ultiniato,  wherein  gjiiritual  and  celestial  things  close,  and  on 
which  they  subsist  as  on  their  foundation,  and  that  otherwise  thj  internal  or  spi- 
ritual sense  of  the  Word  would  be  as  a  house  without  a  foundation,  n.  9430,  9433, 
9824,  10,U44,  10,43G. 

rr  That  the  Word  is  the  Lord  as  to  Divine  Truth,  consequently  Divine  Truth 
from  the  Lord,  n.  2859,  4(i92,  5075.  9987.  That  by  Divine  Trutli  all  things  were 
created  and  nmdc,  n.  2803,  2884,  6272,  7835. 


[25] 


385 


123  124 


ON  THE  EAKTHS  IN  TUE  UNrVEKSE. 


OF  THE  EARTHS  IN  THE  STARRY  HEAVEN. 

123.  Thet  wlio  are  in  lieaveu  can  disconrse  and  converse 
with  angels  and  spirits  wlio  are  not  only  from  the  earths  in  this 
sohir  system,  but  also  from  other  earths  in  the  universe  out  of 
this  system  ;  and  not  only  with  the  spirits  and  angels  there,  but 
also  with  the  inhabitants  themselves,  only  however  witli  those 
whose  interiors  arc  open,  so  that  they  can  liear  such  as  speak 
from  heaven.  The  same  is  the  case  with  man  during  his  abode 
in  the  world,  to  whom  it  has"  been  granted  by  the  Lord  to 
discourse  with  spii'its  and  angels ;  for  man  is  a  spirit  as  to  his 
interiors,  tlie  body  which  he  carries  about  in  the .  world  only 
serving  him  for  performing  functions  in  this  natural  or  terres- 
trial sphere,  which  is  the  ultimate  of  all  spheres.  But  it  is 
allowed  to  no  one  to  discourse  as  a  spirit  with  angels  and  spirits, 
unless  he  be  such  tliat  he  can  consociate  with  angels  as  to  faith 
and  love  ;  nor  can  he  so  consociate,  unless  he  have  faith  and 
love  to  the  Lord  ;  for  man  is  joined  to  the  Lord  by  faith  and 
love  to  Ilim,  that  is,  by  truths  of  doctrine  and  good  principles 
of  life  derived  from  Him  ;  and  when  he  is  joined  to  the  Lord, 
he  is  secure  from  the  assaults  of  evil  spirits  fi-om  hell.  With 
others  the  interiors  cannot  be  so  far  opened,  since  they  are  not 
in  the  Lord.  This  is  the  reason  why  there  are  few  at  this  day 
wlio  are  permitted  to  speak  and  converse  with  angels;  a  manifest 
proof  whereof  is,  that  the  existence  of  spirits  and  angels  is 
scarcely  believed  at  this  day,  much  less  that  they  are  attendant 
on  every  man, and  that  by  them  man  has  connection  with  heaven, 
and  by  heaven  with  the  Lord.  Still  less  is  it  believed  that  man, 
when  he  dies  as  to  the  body,  lives  a  spirit,  even  in  a  human 
form  as  before. 

124r.  Inasmuch  as  there  are  many  at  this  day  in  the  church 
who  have  no  faith  concerning  a  life  after  death,  and  scarce  any 
concerning  heaven,  or  concerning  the  Lord  as  being  the  God 
of  heaven  and  earth,  therefore  the  interiors  appertaining  to  my 
spirit  are  open  by  the  Lord,  so  that  I  am  enabled,  during  my 
abode  in  the  body,  to  have  intercourse  with  the  angels  in 
heaven  ;  and  not  only  to  discourse  with  them,  but  also  to  see 
the  astonishing  things  of  tlieir  kingdom,  and  to  describe  the 
same,  in  order  to  check  from  henceforth  the  cavils  of  those  who 
urge,  "  Did  ever  any  one  come  from  heaven  and  assure  us  that 
such  a  place  exists,  and  acquaint  us  with  what  is  doing  there?" 
Nevertheless,  I  am  aware  that  they  wdio  in  heart  have  hereto- 
fore denied  a  heaven  and  a  hell  and  a  life  after  death,  will  even 
still  continue  in  the  obstinacy  of  unbelief  and  denial  ;  for  it  is 
easier  to  make  a  raven  white  than  to  make  those  believe  who 
have  once  in  heart  rejected  faith  ;  the  reason  of  which  is,  that 
such  persons  always  think  about  matters  of  faith  from  a  negative 
principle, and  not  from  an  affirmative.  May  the  things,  however, 
386 


OF  THE  EARTHS  IN  TUK  STARRY  HEAVEN.      12-4  126 


•vcliicli  have  been  hitherto  dechired,  and  wliich  we  liave  further 
to  dechire,  concerning  angels  and  spirits,  be  tor  tlie  use  of  those 
few  who  are  principicd  in  I'aitli !  whilst  it  is  permitted  nie,  in 
order  to  bring  others  to  somewhat  of  acknowledgment,  to  re- 
late such  particulars  as  delight  and  engage  the  attention  of 
persons  desirous  of  knowledge  ;  for  which  purpose  we  shall  now 
proceed  to  give  an  account  of  tlie  earths  in  the  starry  heaven. 

125.  He  who  is  unacquainted  with  the  arcana  of  heaven 
cannot  believe  that  man  is  capable  of  seeing  earths  so  remote, 
and  of  giving  any  account  of  them  from  sensible  experience; 
but  let  such  a  one  know  that  the  spaces  and  distances,  and 
consequent  progressions,  Avhich  exist  in  the  natural  world,  are, 
in  their  origin  and  first  cause,  changes  of  the  state  of  interior 
things  ;  that  with  angels  and  spirits  they  appear  according  to 
such  changes  ;ss  and  tiiat  therefore  angels  and  spirits  may  by 
such  changes  be  apparently  translated  from  one  place  to  another, 
and  from  one  earth  to  another,  even  to  earths  at  the  extreme 
boundaries  of  the  universe.  The  case  is  the  same  also  with 
man  as  to  his  spirit,  and  therefore  he  also  may  be  so  translated, 
■whilst  his  body  still  continues  in  its  own  place.  This  has  been 
the  case  with  myself,  since  by  the  Divine  mercy  of  the  Lord  I 
have  been  permitted  to  converse  with  spirits  as  a  spirit,  and  at 
the  same  time  with  men  as  a  man.  The  sensual  nuui  is  not 
capable  of  conceiving  that  man  as  to  his  spirit  can  be  thus 
translated,  inasmuch  as  the  sensual  man  is  immersed  in  space 
and  in  time,  and  measures  his  progressions  accordingly. 

126.  That  there  are  several  worlds  or  systems  may  appear 
to  every  one  from  tliis  consideration,  that  so  nuiny  stars  appear 
in  the  universe  ;  and  it  is  well  known  to  the  learned,  that  every 
star  is  like  a  sun  in  its  own  place,  remaining  tixed  as  the  sun  of 
our  earth  in  its  place :  and  that  it  is  owing  solely  to  distance 
that  it  appears  in  a  small  form  like  a  star  ;  consequently,  that 
each  star  has  planets  revolving  around  it,  which  are  so  many 
earths,  in  like  manner  as  the  sun  of  our  system  luis  ;  and  that 
the  reaso!i  why  those  plaTiets,  or  earths,  do  not  appear,  is  be- 
cause of  tlieir  immense  distance,  and  of  their  having  no  light 
but  what  they  receive  from  their  own  star,  which  light  cannot 
be  reflected  s(»  far  as  to  reach  us.  For  what  other  end  or  pur- 
pose shall  we  say,  was  so  large  a  firmament  created  with  so  many 
stars  ?  The  end  of  the  creation  of  the  universe  is  man,  in  order 
that  an  angelic  heaven  might  be  formed  of  men  :  but  what 
would  mankind  and  an  angelic  heaven  from  one  single  earth 
avail  to  answer  the  purposes  of  an  Infinite  Ci-eator,  for  which  a 
thousand,  yea  ten  thousands  earths,  would  not  sufiice  ?  By 
calculation  it  appears  that  supposing  there  were  in  the  universe 

63  That  motions,  progressions,  and  changes  of  place,  in  another  life,  are  changes 
of  the  states  of  (he  interiors  of  life,  and  that  nevertheless  it  really  api)ears  to  spirits 
and  angels  is  if  they  actually  existed,  n.  1273—1277,  1377.  33oU,  StiUG,  10,734. 

387 


126,  127  ON  THE  EARTHS  IN  THE  UNIVERSE. 


a  million  earths,  and  on  every  eartli  three  hundred  millicns  of 
men, and  two  hundred  generations  ^vithiii  six  thousand  years,and 
that  to  every  man  or  spirit  was  allotted  a  space  of  three  cubic 
ells,  in  this  case  the  sum  of  men  or  spirits  collectively  would  not 
occupy  a  space  equal  to  a  thousandth  part  of  this  earth,  conse- 
quently not  more  than  the  space  possessed  by  one  of  the  satel- 
lites of  Jupiter  or  Saturn,  whicli  would  be  a  space  so  diminutive 
in  respect  to  the  universe,  that  it  would  be  scarcely  discernible; 
for  a  satellite  of  Jupiter  orSatnrn  is  scarcely  visible  to  the  naked 
eye:  and  what  would  this  be  in  regard  to  the  purposes  of  the 
Creator  of  the  universe,  to  answer  which,  the  whole  universe, 
though  tilled  with  earths, would  be  inadequate,  for  He  is  Infinite! 
In  discoursing  on  this  subject  with  the  angels,  they  have  told  me 
that  the}'  have  a  like  idea  concerning  the  fewness  of  the  human 
race  in  respect  to  the  infinity  of  the  Creator ;  but  that  their 
thoughts  on  the  subject  originate  not  from  spaces,  but  from 
states,  and  that  according  to  their  idea,  supposing  the  number  of 
earths  to  be  as  many  myriads  as  could  be  conceived  in  thought, 
♦hey  would  still  be  as  nothing  to  tlie  Lord.  The  information 
which  I  am  about  to  give  concerning  the  earths  in  the  starry 
heaven,  is  from  experimental  testimony,  whereby  it  will  like- 
wise appear,  how  I  was  translated  thither  as  to  my  spirit,  whilst 
my  body  continued  in  its  own  place. 


OF  THE  FIRST  EARTH  IN  THE  STARRY  HEAVEN,  ITS  SPIRITS 
AND  INHABITANTS. 

127.  I  WAS  led  by  angels  from  the  Lord  to  a  certain  earth  in 
the  starry  heaven,  where  I  was  permitted  to  take  a  view  of  the 
earth  itself,  yet  not  to  speak  with  the  inhabitants,  but  with 
spirits  who  came  from  thence  (for  all  the  inhabitants  or  men  of 
every  earth,  after  finishing  their  course  of  life  in  the  world, 
become  spirits,  and  remain  near  their  own  earth).  From  these 
however  I  received  information  concerning  the  earth,  and  con- 
cerning the  state  of  the  inhabitants  thereof;  for  men,  when  they 
leave  the  body,  carry  with  them  all  their  former  life,  and  all  their 
memory."  To  be  led  to  earths  in  the  universe,  is  not  to  be  led 
and  translated  thither  as  to  the  body,  but  as  to  the  spirit ;  and  the 
spirit  is  led  by  variations  of  the  state  of  interior  life,  which 
appear  to  it  as  progressions  througli  spaces.  Approaches,  or 
near  advancements,  are  also  effected  according  to  agreements 
or  resemblances  of  states  of  life  ;  for  agreement  or  resemblance 
produces  conjunction,  whereas  disagreement  and  dissimilitude 

tt  That  man  after  death  retains  the  memory  of  all  his  concerns  in  the  world,  u 
2476-2486. 

388 


OF  A  FIRST  EAETH  IN  THE  STAKKY  HEAVEN.     127,  12S 

produces  disjunction.  Hence  it  may  appear  how  translation  is 
effected  as  to  the  spirit,  and  its  aj)proacii  or  near  advancement 
to  things  remote,  whilst  the  man  still  remains  in  his  own  place. 
But  to  lead  a  spirit,  by  variations  of  the  state  of  his  interiors, 
out  of  his  own  orb,  and  to  cause  the  variations  successively  to 
advance  even  to  a  state  agreeing  with  or  like  to  those  to  whom 
he  is  led,  is  in  tlie  power  of  the  Lord  alone;  for  there  must  he 
a  continual  direction  and  foresight  from  first  to  last,  both  in 
advancing  and  in  returning  back  again  ;  especially  when  tlie 
translation  is  to  be  effected  with  a  man  who  is  still  as  to  the 
body  in  the  natural  world,  and  thereby  in  space.  That  such  a 
translation  lias  been  effected,  will  appear  incredible  to  those  who 
are  immersed  in  the  sensual-corporeal  life,  and  whose  thoughts 
origiTiate  in  sensual-corporeal  things,  nor  can  they  be  induced 
to  believe  it.  Tlie  reason  is,  because  the  sensual-corporeal  life 
cannot  conceive  of  progression  without  space;  but  they  who 
think  from  the  sensual  principle  of  their  spirit,  somewhat  re- 
moved or  witlidrawn  from  the  sensual  principle  of  the  body, 
consequently  who  think  from  an  interior  principle  in  themselves, 
may  be  induced  to  believe  and  to  conceive  it,  since  in  the  idea 
of  interior  thought  there  is  neither  space  nor  time,  but  instead 
thereof  the  original  princi]iles  whence  spaces  and  times  had 
birth.  For  the  use  of  these  latter  the  following  account  is  writ- 
ten respecting  the  earths  in  the  starry  heaven,  and  not  tor  the 
former  (viz.  such  as  are  immersed  in  the  sensual-corporeal  life), 
unless  they  be  in  a  state  to  suffer  themselves  to  be  insti-ucted. 

128.  At  a  time  when  1  was  broad  awake,  I  was  led  as  to  the 
spirit  by  angels  from  the  Lord  to  a  certain  earth  in  the  universe, 
accompanied  by  some  spirits  from  this  world.  Our  progression 
was  in  a  direction  to  the  right,  and  continued  for  two  hours. 
Near  the  boimdary  of  our  solar  system  there  appeared  first  a 
whitish  cloud,  but  thick  ;  and  behind  it  a  tiery  smoke  ascending 
from  a  great  cliasra.  It  was  a  vast  gulf,  separating  on  that  side, 
our  solar  system  from  some  other  systems  of  the  starry  heaven. 
The  fier^-  smoke  appeared  at  a  considerable  distance.  I  was 
conveyed  througli  the  midst  of  it,  and  instantl}^  there  appeared 
beneath  in  the  chasm  or  gulf  several  men  who  were  spirits  (for 
spirits  appear  all  in  a  human  form,  and  are  actually  men).  I 
also  heard  them  discoursing  witli  each  other,  but  whence  thev 
were,  or  of  what  sort,  it  was  not  given  me  to  know.  One  of 
them,  however,  told  me  that  they  were  guards,  to  prevent  spii-its 

f)assing  from  this  world  to  any  other  in  the  universe  without 
laving  obtained  leave.  Tliat  such  was  the  case,  was  also  con- 
firmed by  this  circumstance,  that  some  spirits  who  were  in 
company,  to  whom  it  was  not  permitted  to  pass,  when  they  came 
to  that  great  gulf  or  interstice,  began  to  cry  out  vehemently 
that  they  were  lost  and  undone ;  for  they  were  as  persons 
struggling  in  the  agonies  of  death;  wherefore  thev  halted  on 

389 


128—132 


ON  THE  EAKTIIS  IN  THE  TTNIVEKSE. 


that  side  of  the  gulf,  nor  coukl  they  be  conveyed  further;  for 
tlie  fiery  smoke  exlialing  from  the  gulf  affected  them  powerfully 
with  its  infiuence,  and  thus  put  them  to  torture. 

129.  After  I  Avas  conveyed  through  that  great  chasm,  I  at 
length  arrived  at  a  place  wliere  I  stopped;  and  immediately 
there  appeared  to  me  spirits  from  above,  with  whom  1  was  per- 
mitted to  diisconrse.  From  their  discourse  and  their  particular 
manner  of  apprehending  and  explaining  things,  I  cleai'ly  per- 
ceived that  they  were  from  sjinother  earth;  for  they  dilfered 
altogether  from  the  spirits  of  our  solar  system.  They  also  per- 
ceived from  my  discourse  that  I  came  from  afar. 

130.  After  discoursing  for  some  time  on  various  subjects, 
I  asked  what  God  they  worshiped.  Tliey  said  that  they  wor- 
shiped some  angel,  who  appeared  to  them  as  a  Divine  Man, 
being  bright  and  shining  with  light;  and  that  he  instructed 
them,  and  gave  them  to  perceive  what  they  ouglit  to  do.  They 
said  further,  that  they  knew  that  the  Most  Iligli  God  is  in  the 
sun  of  the  angelic  heaven,  and  that  lie  appears  to  His  angel, 
and  not  to  them  ;  and  that  lie  is  too  great  for  them  to  dare  to 
adore  Him.  The  angel  whom  they  worshiped  was  an  angelic 
society,  to  which  it  was  granted  by  the  Loi'd  to  preside  over 
them,  and  to  teach  them  the  way  of  what  is  just  and  right; 
therefore  they  have  light  from  a  kind  of  liame,  which  appears 
like  a  torch,  tieiy  and  yellow  to  a  considei-able  degree.  The 
reason  is,  because  they  do  not  adore  the  Lord,  consequently 
they  have  not  light  from  the  sun  of  the  angelic  heaven,  but  from 
an  angelic  society  ;  for  an  angelic  society,  when  it  is  granted  by 
the  Lord,  can  exhibit  sucli  a  light  to  spirits  who  are  in  an 
inferior  region.  That  angelic  society  vras  also  seen  by  me,  and 
was  on  high  above  them  ;  there  was  also  seen  the  flaming  prin- 
ciple whence  the  light  proceeded. 

131.  As  to  the  rest  of  their  character,  they  were  modest, 
somewhat  simple,  but  still  under  tolerable  good  influence  as  to 
their  thoughts.  From  the  light  which  was  amongst  them  might 
be  concluded  what  was  the  nature  and  quality  of  their  intellec- 
tual principle  ;  for  the  intellect  is  according  to  the  reception  of 
the  light  which  is  in  the  heavens,  inasmucli  as  Divine  Truth, 
proceeding  from  the  Lord  as  a  sun,  is  what  shines  there,  and 
enables  the  angels  not  only  to  see  but  also  to  understand."" 

132.  I  was  instructed  that  the  inhabitants  and  spirits  ot  that 
earth,  in  the  Grand  Man,  have  relation  to  somewhat  in  the 

"»  That  thcvc  is  great  light  in  the  heavens,  n.  1117,  1521,  1522.  1533,  1619  — 
l(;:i2.  4527,  5400,  8644.  That  all  light  in  the  heavens  is  from  the  Lord  as  a  Sun 
there,  n.  105:i  1521,  3195,  3341,  3636,  4415,  9548,  9684,  10.809.  That  Divine 
Tnilh  pioci'cdiiig  from  the  Lord  appears  in  the  heavens  as  light,  n.  3195,  3222, 
5100.  8(;i  1,  !I399,  9548,  9684.  That  that  light  illuminates  both  the  sight  and  the 
uiid  ■i>i;iniiin'4s  of  angels  and  spirits,  n.  2776,  3138.  That  (lie  light  of  heaven  also 
ilhiiniiKiIrs  tiie  understanding  of  man,  n.  1520,  3138,  3167,  4408,  6608,  8707,  912(1 
93:)!),  10..j6!l, 

3U0 


OF  A  FIRST  EARTH  IN  THE  STARRY  HEAVEN.      132  135 


SPLEEN,  in  wliicli  I  was  confirmed  by  an  influx  into  the  spleen 
whilst  tliey  were  discoursing  witli  me. 

183.  Behig  questioned  concerning  the  sun  of  their  system, 
which  enlightetis  their  earth,  they  said  that  tlie  sun  there  lias 
a  flaming  appearance,  and  wlien  I  represented  tlie  size  of  the 
sun  of  our  eartli,  tliey  saitl  that  tlieirs  was  Il'ss  ;  for  tlieir  sun 
to  our  eyes  is  a  stai\  and  I  was  told  by  the  angels  that  it  was 
one  of  tiie  lesser  stars.  They  said  also,  that  iVoni  tlieir  earth  is 
likewise  seen  the  starry  heaven,  and  that  a  star  hiiger  than  the 
rest  appears  to  thein  westward,  which  was  declared  from  hea- 
ven to  be  our  sun. 

134.  After  this  my  sight  was  opened,  so  that  I  could  look 
in  some  degree  upon  their  earth;  and  there  appeared  several 
green  fields  and  forests  with  trees  in  full  foliage,  and  also  fleecy 
sheep.  Afterwards  I  saw  some  of  the  inhabitants,  who  were  of 
the  meaner  class,  clotlied  nearly  like  the  country-people  in 
Europe.  There  was  seen  also  a  man  and  his  wife.  She  ajijieared 
of  handsome  stature  and  a  graceful  mien  ;  so  likewise  did  the 
man  ;  but  what  surprised  me,  be  bad  a  slately  carriage,  and  a 
deportment  which  had  a  sendjlance  of  haughtinej-s,  but  the 
■womaiTs  (le]>(  irtnient  was  humble.  I  was  informed  by  the  angels 
that  such  is  the  fashion  on  that  earth,  and  that  the  men,  who 
are  such,  are  beloved,  because  they  are  nevertheless  well  dis- 
posed. I  was  informed  likewise,  that  it  is  not  allowed  them  to 
have  more  wives  than  one,  because  it  is  contrary  to  the  laws. 
The  woman  whom  I  saw  had  before  her  bosom  a  cloak  or  cover- 
ing, broad  enough  to  conceal  herself  behind  it,  which  was  so 
contrived,  that  slie  could  put  her  arms  in  it,  and  use  it  as  a 
garment  to  cover  her,  and  so  walk  about  her  business.  It  might 
be  tucked  up  as  to  the  lower  part,  and  when  tucked  up,  and 
applied  to  the  body,  it  appeared  like  a  stomacbei-,  such  as  are 
worn  hy  the  women  of  our  earth  ;  but  the  same  al>o  slt\  ed  the 
man  for  a  covering,  and  he  was  seen  to  take  it  t'roni  the  woman, 
and  apply  it  to  his  back,  and  loosen  the  lower  part,  which  thus 
flowed  down  to  his  feet  like  a  gown,  and  clothed  in  this  manner 
he  walked  oft".  The  things  seen  on  that  eartli  were  not  seen 
with  the  eyes  of  my  l)ody,  but  with  the  eyes  of  my  spirit  ;  for 
a  spirit  may  see  the  things  which  are  on  any  earth,  when  it  is 
granted  by  the  Lord. 

135.  Being  well  aware  that  many  will  doubt  the  possibility 
of  man's  being  able  to  see,  with  the  eyes  of  his  spirit,  anything 
on  60  distant  an  earth,  it  may  be  expedient  to  declare  how  the 
matter  is.  Distancei,  in  another  life  are  not  like  distances  here 
on  earth.  In  another  life  they  are  altogether  according  to  the 
states  of  the  interiors  of  every  particular  person.  They  who  are 
in  a  similar  state  are  together  in  one  society  and  in  onu  place; 
everything  is  present  by  virtue  of  a  similitude  ot'  stale,  and 
evervtliing  is  distant  by  virtue  of  a  dissimilitude  of  state; 

301 


135  ON  THE  EARTHS  IN  THE  UNIVKKSE. 

lience  it  m-;is  that  I  was  near  to  tlio  above  earth,  when  I  was 
hronght  by  the  Lord  into  a  state  similar  to  tlie  state  of  the  spirits 
and  inliabitaiits  tliereof,  and  that  in  this  case  being  present  I 
discnurscd  with  them.  Hence  it  is  evident,  that  earths  in  the 
spiritual  World  are  not  distant  as  in  the  natural  world,  but  only 
apparently  ac-coi'diiig  to  the  states  of  life  of  the  inhabitants  and 
S})irits  of  each.  Tla-  state  of  life  is  the  state  of  the  affections  as 
to  love  and  faith.  In  regard  to  a  spirit,  or  what  is  the  same 
thing,  a  nnin  as  to  his  spirit,  seehio-  things  on  any  earth,  we 
shall  also  explain  how  this  is.>  Neither  spirits  nor  angels  by 
their  own  pi-oper  sight  can  see  anything  that  is  in  the  natural 
world  ;  for  the  light  of  the  natural  world,  or  the  solar  light,  is 
to  them  as  gross  darkness.  In  like  manner  nian  by  his  bodily 
siglit  cannot  see  anything  that  is  in  the  other  life  ;  for  the  light 
of  heaven  is  to  him  as  gross  darkness.  Nevertheless,  both  spirits 
and  angels,  when  it  pleases  the  Lord,  may  see  things  in  the  na- 
tural world  through  the  eyes  of  man  ;  but  this  is  not  granted  by 
the  Lord  excej)t  with  those  whom  He  permits  to  discourse  with 
spirits  and  angels,  and  to  be  in  consort  with  them.  It  has  been 
allowed  them  to  see  through  my  e^'es  the  things  of  this  world, 
and  as  plainly  as  I  myself  did  ;  and  also  to  hear  men  discours- 
ing with  me.  Sometimes  it  has  happened  that  through  me  they 
saw  their  fi'iends,  with  whom  they  had  been  intimate  when  in 
the  body,  altogether  present  as  before,  at  which  they  were 
amazed.  Wives  have  in  this  manner  seen  their  husbands  and 
children,  and  have  wished  mo  to  tell  them  that  they  were  pre- 
sent and  looking  on  them,  and  that  I  would  mention  the  parti- 
culars of  their  state  in  the  other  life;  but  this,  I  said,  was  not 
allowed,  by  reason  that  they  would  have  called  me  mad,  or 
would  have  ])ronounced  my  information  to  be  all  a  delirium  of 
the  imagination,  inasmuch  as  I  was  well  aware  that,  although 
they  gave  assent  with  their  lips  to  the  doctrine  of  the  existence 
of  spirits  and  of  the  resurrection  of  the  dead,  and  of  their  being 
amongst  sjiirits,  and  that  spirits  can  see  and  hear  by  means  of 
man,  yet  they  did  not  believe  these  things  in  their  hearts. 
When  niy  intt'rior  sight  was  tirst  opened,  and  they  who  are  in 
another  life  saw  through  my  eyes  the  world  and  the  things  con- 
tained therein,  they  were  so  amazed  that  they  called  it  the 
miracle  of  miracles,  and  were  affected  with  a  new  joy,  to  think 
that  a  connnunication  was  thus  opened  of  earth  with  heaven, 
and  of  heaven  with  earth.  Thisjoy  continued  for  some  months, 
but  afterwards  the  circumstance  which  occasioned  it  became  so 
familiar  that  now  the  wonder  has  ceased.  I  am  informed  that 
spirits  and  angels  attendant  on  other  men  see  not  the  least  of 
the  things  of  this  world,  but  only  perceive  the  thoughts  and  af- 
fections of  those  on  Mdiom  they  attend.  Hence  it  may  appear, 
that  man  was  so  created,  that  during  his  life  here  amongst  men 
in  the  world,  he  might  at  the  same  time  live  in  heaven  amongst 


OF  A  SKCOND  KARTII  IN  THE  ST.UiRY  HEAVEN.     135  133 


angels,  and  vice  versa,  so  that  heaven  and  the  world  might  be 
united  together  and  act  in  unity  in  man,  and  men  might  know 
■\viiat  passes  in  heaven,  and  angels  what  passes  in  the  world  : 
and  that  when  men  depart  this  lite,  they  might  pass  thus  from 
the  Lord's  kingdom  on  the  earths  into  the  Lord's  kingdom  in 
the  heavens,  not  as  into  another,  but  as  into  the  same,  in  which 
also  they  were  during  their  life  in  the  body  ;  but  in  consequence 
of  becoming  so  corporeal,  man  closed  heaven  against  himself. 

136.  Lastly,  I  discoursed  with  the  spirits  who  were  from  the 
above  earth  concerning  various  particulars  on  our  earth,  espe- 
cially concerning  this  circumstance,  that  there  are  sciences 
cultivated  on  our  earth  which  are  not  cultivated  on  other  earths, 
as  astronomy,  geometr}^,  mechanics,  physics,  chemistry,  medi- 
cine, optics,  and  natural  philosojihy  ;  and  likewise  arts,  which 
arc  not  known  elsewhere,  as  the  art  of  ship-building,  of  smelt- 
ing metals,  of  writing,  and  of  i)rinting,  and  thus  of  communi- 
cating with  others  in  distant  parts  of  the  earth,  and  also  of 
preserving  what  is  communicated  for  thousands  of  years,  and 
that  this  art  has  been  practised  in  regard  to  the  Word  whicli 
was  revealed  by  the  Lord,  and  that  consequently  revelation  is 
for  ever  permanent  on  our  earth. 

137.  At  length  there  was  presented  to  my  view  the  hell  of 
those  who  are  from  that  eailh,  and  very  terrible  was  the  appear- 
ance of  the  internals  seen  therein,  insomuch  that  I  dare  not 
describe  their  monstrous  faces.  There  were  seen  also  female 
magicians,  who  practise  direful  arts.  They  appeared  clad  in 
green,  and  struck  me  with  horror. 


OF  A  SECOND  EARTH  IN  THE  STARRY  HEAVEN,  ITS  SPIRITS 
AND  INHABITANTS. 

138.  I  WAS  afterwards  led  of  the  Lord  to  an  earth  in  the 
Universe  which  was  further  distant  from  our  earth  than  the 
foregoing  of  Avhich  we  have  been  just  speaking.  That  it  was 
further  distant  was  ]>lain  from  this  circumstance,  that  1  was  two 
days  in  being  led  thither  as  to  my  spirit.  This  earth  was  to  the 
lett,  whereas  tlie  former  was  to  the  right.  Inasmuch  as  remote- 
ness in  the  spiritual  world  does  notarise  from  distance  of  place, 
but  from  dillerence  of  state,  as  was  said  above,  therefore  from 
the  tediousness  of  my  progression  thither,  which  lasted  two 
days,  I  might  conclude  that  the  state  of  the  interiors  with  the 
inhabitants  of  that  earth,  which  is  the  state  of  aflectioiis  and  of 
consequent  thoughts,  differed  proportionably  from  the  state  of 
the  interiors  with  spii'its  from  our  earth.  Being  conveyed  thi- 
ther as  to  the  S])irit  by  changes  of  the  state  of  the  interiors,  I 
was  enabled  to  observe  the  successive  changes  themselves  before 
I  arrived  thither.  Tliis  was  done  whilst  1  was  awake. 
3U3 


139  141  ON  THE  EARTHS  IN  THE  UN  >rERSE. 

139.  AYhen  I  arrived  tliither,  the  earth  was  not  seen  by  me, 
but  only  the  spirits  who  were  froin  tliat  earth  ;  tor,  as  was  said 
above,  the  spirits  of  every  earth  appear  about  their  own  parti- 
cular earth,  by  reason  that  tliey  are  of  a  genius  and  temper 
similar  to  that  of  the  inhabitants,  and  in  order  that  they  may 
serve  them.  Those  spirits  were  seen  at  a  considerable  lieight 
above  my  head,  whence  they  beheld  me  as  I  a})proached.  It  is 
to  be  observed  that  they  who  stand  on  liigh  in  another  life  can 
behold  those  who  are  beneatii  them,  and  tlie  higher  they  stand 
the  greater  is  the  extent  of  their  vision  ;  and  they  can  not  only 
behold  those  who  are  beneath  them,  but  likewise  discourse  with 
them.  From  their  state  of  elevation  they  observed  that  I  was 
not  from  their  earth,  but  from  some  other  at  a  greater  distance; 
wherefore  they  accosted  me  in  questions  concerning  various  par- 
ticulars, to  which  it  was  given  me  to  reply  ;  and  aiiKMigst  other 
things  1  related  to  thein  to  what  earth  I  belonged,  and  M'hat 
hind  of  earth  it  was.  Afterwards  I  spake  to  them  concerning 
the  other  earths  in  our  solar  system  ;  and  at  the  same  time  also 
concerning  the  spirits  of  the  earth  or  planet  Mercury,  in  that 
they  wander  about  to  several  earths  for  the  purpose  of  procur- 
ing for  themselves  knowledges  of  various  matters.  On  hearing 
this,  they  said  that  they  had  likewise  seen  those  spirits  amongst 
them. 

140.  It  was  told  me  by  the  angels  from  our  earth  that  tlie 
inhabitants  and  spirits  of  that  earth,  in  the  Grand  Man,  have 
relation  to  keenness  of  vision,  and  theretbre  they  appear  on 
high  ;  and  that  they  are  also  remarkably  clear-sighted.  In  con- 
sequence of  their  having  such  relation,  and  of  their  seeing 
clearly  and  distinctly  what  was  beneath  them,  in  discoursing 
witli  them  I  compared  them  to  eagles,  which  fly  aloft,  and 
enjoy  a  clear  and  extensive  view  of  objects  beneath.  At  this 
they  expressed  indignation,  supposing  that  I  compared  them  to 
eagles  as  to  their  rapaciousness,  and  consequently  that  I  thought 
them  wicked  ;  but  I  replied,  that  I  did  not  liken  them  to  eagles 
as  to  rapaciousness,  but  as  to  sharp-sightedness. 

141.  Being  questioned  concerning  the  God  whom  they  wor- 
shiped, they  rei)lied  that  they  worshiped  a  God  visible  and 
invisible,  a  God  visible  under  a  human  form,  and  a  God  invi- 
sible not  under  any  form  ;  and  it  was  discoverable  from  their 
discourse,  and  also  from  the  ideas  of  their  thought  as  commu- 
nicated to  me,  that  the  visible  God  was  our  Lord  himself,  and 
tliey  also  called  Him  Lord.  To  this  I  was  peiinitted  to  reply, 
that  on  our  earth  also  there  is  worshiped  a  God  invisible  and 
visible  ;  that  the  invisible  God  is  called  Father,  and  the  visible 
is  called  Lord  ;  and  that  both  are  One,  as  lie  himself  taught, 
saying  that  no  one  had  ever  seen  the  apj)eai'ance  of  the  Fatlier, 
but  that  the  Father  and  lie  are  One,  and  that  whoso  seeth  Him 
teeth  the  Father,  and  that  the  Father  is  in  Him  and  He  in  the 

394 


OF  A  SKCOXD  EAUTir  IX  TIIK  >TAKKY  IIKAVKN.      lil  IH 


Fatlier ;  consequently  that  both  Divine  principles  are  in  One 
Person.  That  these  are  the  Lord's  own  words,  may  be  seen, 
John  V.  37 ;  chap.  x.  30 ;  chap.  xiv.  7,  9,  10,  11. 

142.  Presently  I  saw  other  spirits  from  the  same  earth,  who 
appeared  in  a  place  beneath  the  former,  with  wliom  also  I  dis- 
coursed ;  but  they  were  idolaters,  for  they  worshiped  an  idol  ol 
stone,  like  to  a  man,  but  not  handsome.  It  is  to  be  observed, 
that  all  who  come  into  another  life  have  at  first  a  worship  like 
Avliat  they  practised  in  the  world,  but  that  they  are  successively 
separated  from  it.  The  reason  is,  because  all  worship  remains 
implanted  in  a  man's  interior  life,  from  which  it  cannot  be  re- 
moved and  eradicated  but  by  degrees.  On  seeing  this,  I  was 
jiermitted  to  tell  them  that  they  ought  not  to  worsln'p  what  was 
dead,  but  what  was  living ;  to  which  they  replied  that  they  knew 
that  God  lives  and  not  a  stone,  but  that  they  thought  of  the 
living  God  when  they  looked  on  a  stone  like  a  man,  and  that 
otherwise  the  ideas  of  their  thought  could  not  be  fixed  upon  and 
determined  to  the  invisible  God.  It  was  then  granted  me  to 
tell  them,  that  the  ideas  of  thought  may  be  fixed  upon  and 
determined  to  the  invisible  God,  when  they  are  fixed  upon  and 
determined  to  the  Lord,  who  is  God  visible  in  thought  under  a 
human  form  ;  and  thus  that  man  may  be  joined  with  the  in- 
visible God  in  thought  and  affection,  consequently  in  faith  and 
love,  when  he  is  joined  with  the  Lord,  but  not  otherwise. 

143.  The  spirits  who  were  seen  on  high  were  questioned, 
whether  on  their  earth  they  live  under  the  rule  of  princes  or 
kings ;  to  whicli  they  replied,  that  they  know  not  what  such 
rule  is,  and  that  they  live  under  themselves,  being  distinguished 
into  nations,  families,  and  houses.  They  were  questioned  fur- 
ther, whether  they  are  thus  in  a  state  of  security.  They  rejdied 
in  the  affirmative,  inasmuch  as  one  family  never  envies  another 
in  any  respect,  or  desires  to  deprive  another  of  its  just  rights. 
They  expret^sed  a  degree  of  indignation  at  being  asked  t'liese 
questions,  as  implying  a  sii.-i)iciou  of  their  hostility,  or  of  their 
want  of  protection  against  robbers.  AVhat,  said  they,  have  we 
need  of  but  food  and  raiment,  and  thus  to  live  content  and  quiet 
one  under  another  ? 

144.  Being  further  questioned  concerning  their  earth  and 
its  produce,  they  said  that  they  had  green  fields,  flower-gardens, 
forests  full  of  fruit  trees,  and  also  lakes  abounding  with  fish; 
and  that  they  had  birds  of  a  blue  color,  with  golden  feathers, 
and  also  greater  and  lesser  animals.  Among  the  lesser,  they 
mentioned  one  sort  which  had  the  back  elevated  like  camels  on 
our  earth  ;  nevertheless,  that  they  did  not  feed  on  their  flesh, 
but  only  on  the  flesh  of  fishes,  and  besides  on  fruits  of  trees  and 
pulse  of  the  earth.  They  said,  moreover,  that  they  did  not  live 
in  houses  regularly  built,  but  in  groves,  in  which  amongst  the 


141 — lis  ON  TIIK  EAKTIIS  IN  THE  TNIVERSE. 


leaves  tliey  made  to  themselves  shelter  against  rain  and  tlie  heat 
of  the  suii. 

145.  Being  questioned  concerning  their  sun,  which  appears 
as  a  star  from  our  earth,  they  said  that  it  has  a  tiery  appearance, 
and  not  lai-ger  to  look  at  than  a  man's  head.  I  was  told  by  the 
angels,  that  the  star  which  was  their  sun  was  among  the  lesser 
stars,  not  far  distant  from  the  equator. 

146.  There  were  seen  some  spirits  who  were  like  what  they 
had  been  during  their  abode  on  their  earth  as  men.  They  had 
faces  not  unlike  those  of  the  rtien  of  our  earth,  except  that  their 
eyes  and  nosus  were  less.  This  appearing  to  me  somewhat  of 
deformity,  they  said  that  little  eyes  and  a  little  nose  were 
accounted  marks  of  beauty  with  them.  A  female  was  seen  clad 
in  a  gown  ornamented  with  roses  of  various  colors.  I  asked 
whence  they  were  supplied  with  materials  for  clothing  on  their 
earth.  They  niiswered  that  they  gathered  fi'oin  certain  plants 
a  substance  which  they  spun  into  thread  ;  and  that  immediately 
afterwards  they  laid  the  threads  in  double  and  triple  rows, 
moistening  them  with  a  glutinous  liquoi-,  and  thus  giving  them 
consistence.  Afterwards  they  color  the  cloth  thus  prepared 
with  a  substance  procured  from  the  juices  of  lierbs.  It  was  also 
shown  me  how  they  prepare  the  thread.  The  women  sit  down 
on  the  ground,  and  wind  it  by  means  of  their  toes  ;  and  when 
wound  they  draw  it  towards  tliem,  and  with  the  hand  spin  it 
out  to  any  linen  ess  they  please. 

147.  They  said  also,  that  on  that  earth  every  husband  has 
no  more  than  one  wife  ;  and  that  the  number  of  children  in  a 
family  is  from  ten  to  hfteen.  They  added,  that  there  are  found 
likewise  harlots  amongst  them  ;  but  that  all  such,  after  the  life 
of  the  body,  when  they  become  spirits,  are  magicians,  and  are 
cast  into  hell. 


OF  A  THIRD  EARTH  IN  THE  STARRY  HEAVEN,  ITS 
SPIRITS  AND  INHABITANTS. 

148.  There  appeared  some  spirits  from  afar  who  were  not 
willing  to  approach.  The  reason  was,  because  they  could  not 
be  together  with  the  spirits  of  our  earth  who  were  then  about 
me.  "Hence  I  perceived  that  they  were  frcm  another  earth  ; 
and  I  was  afterwards  informed  that  they  were  from  a  certain 
earth  in  the  universe  ;  but  where  that  earth  is,  was  not  made 
known  to  me.  Those  spirits  were  unwilling  to  think  at  all 
about  the  body,  or  even  about  anything  corporeal  and  material, 
contrary  to  the  spii'its  of  our  earth  ;  hence  it  was  that  they  were 
396 


OF  A  TIIIKD  KAKTII  IN  THE  STAKRY  HEAVEN.  148—150 


not  willing  to  approach  ;  nevertheless  after  the  removal  of  some 
of  the  spirits  of  our  earth,  thej  came  nearer  and  discoui-scd  with 
nie.  But  instantly  there  was  felt  an  anxiety  arising  from  the 
collision  of  spheres  ;  for  spiritual  spheres  encompass  all  spirits 
and  societies  of  spirits  -j^c  and  inasmuch  as  they  issue  from  the 
life  of  the  affections  and  consequent  thoughts,  therefore  where 
the  affections  are  contrary,  collision  takes  place,  and  hence 
comes  anxiety.  The  spirits  of  our  earth  related,  that  they  even 
durst  not  approach  those  other  spirits  ;  since  on  their  approach, 
they  v/ere  not  only  seized  with  anxiety,  but  also  appeared  to 
themselves  as  if  they  were  bound  luuid  and  foot  with  serpents, 
from  which  they  could  not  be  loosed  but  by  retiring.  This 
appearance  had  its  ground  in  correspondence  ;  for  the  spirits  ot 
our  earth,  in  the  Grand  Man,  have  relation  to  the  external 
sense,  consequently  to  the  sensual  corporeal  principle,  and  this 
sensual  principle  is  represented  in  another  life,  by  serpents.*^ 

liO.  Such  being  the  nature  and  quality  of  the  spirits  of  that 
earth,  they  appear  in  the  eyes  of  other  spirits,  not  as  others,  in 
a  distinct  human  form,  but  as  a  cloud,  in  many  cases  like  a 
dusky  cloud,  with  whitish  tints,  resembling  somewhat  human  ; 
but  they  said,  that  within  they  are  white,  and  that  wlien  they 
become  angels,  that  duskiness  is  changed  into  a  beautiful  blue, 
which  was  also  shown  me.  I  asked  whether  they  entertained 
such  an  idea  concerning  their  bodies  during  their  abode  in  the 
world  as  men.  They  replied,  that  the  men  of  their  earth  nuxke 
no  account  of  their  bodies,  but  only  of  the  spirit  in  the  body,  as 
knowing  that  the  spirit  will  live  for  ever,  but  that  the  body  must 
perish.  They  said  also,  that  several  on  their  earth  believe  that 
the  spirit  of  the  body  has  existed  from  eternity,  and  was  infused 
into  the  body  when  they  were  conceived  in  the  womb  ;  but  they 
added,  that  now  they  know  that  it  is  not  so,  and  that  they 
repent  for  having  even  entertained  so  false  an  opinion. 

J  50.  When  I  asked  them  whether  they  were  willing  to  see 
any  objects  on  our  earth,  informing  them  that  it  was  possible  to 
do  so  through  my  eyes  (see  above,  n.  135),  they  answered  first 
that  they  could  not,  and  afterwards  that  they  would  not,  inas- 
much as  they  were  merely  tei'restrial  and  material  objects,  trom 
Avhich  they  remove  their  thoughts  as  far  as  possible.  iS^everthe- 
less,  there  were  represented  to  their  view  magniticent  paUices, 
resembling  those  in  which  kings  and  princes  dwell  on  our  earth; 
for  such  things  may  be  represented  before  spirits,  and  when  they 
are  represented  they  appear  exactly  as  if  they  existed.  But  the 
spirits  from  that  earth  made  light  of  them,  calling  them  marble 
images  ;  and  then  related  that  they  have  more  magniticent 

X»  That  the  sensual  external  principle  of  man  in  the  s-piritual  world  is  represent- 
ed by  serpents,  as  being  in  the  lowest  principles,  aud  iu  resptct  to  interior  things 
in  niun,  lying  ou  the  ground,  and  as  it  were  creeping  ;  and  that  hence  ihey  were 
called  serpents  who  reasoned  Iroiu  that  sensual  pri«>ciple,  n.  I'Jo— 197,  (i9-19. 

397 


150—153 


ON  THE  EARTHS  IN  THE  UNrV'EESE. 


objects  Avitli  them,  wliicli  are  tlieir  sacred  temjiles,  not  built  of 
stone,  but  of  wood.  When  it  was  objected  tliat  these  were 
still  terrestrial  objects,  thev  replied  that  they  were  not  terres- 
trial, but  celestial,  because  in  beholding  them  thej  conceived 
not  a  terresti-ial  but  a  celestial  idea  ;  believing  that  they  should 
see  like  objects  in  heaven  after  death. 

151.  They  then  represented  their  sacred  temples  before  the 
spirits  of  our  earth,  who  declared  that  they  never  saw  anything 
more  magniticent;  and  as  they  were  seen  also  by  myself,  there- 
fore I  can  describe  them.  Tliey  are  constructed  of  trees  not 
cut  down,  but  growing  in  the  place  where  they  were  first 
planted.  On  that  earth,  it  seems  there  are  trees  of  an  extra- 
ordinary size  and  height  ;  these  they  set  in  i-ows  when  young, 
and  arrange  them  in  such  order  that  they  may  serve  as  they 
grow  uj)  to  form  porticos  and  galleries.  In  the  mean  while,  by 
cutting  and  pruning  the  tender  shoots,  they  lit  and  prepare  them 
to  entwine  one  with  another,  and  join  together  so  as  to  form  the 
ground-work  and  fi.oor  of  the  temple  to  be  constructed,  and  by 
a  side  elevation  to  serve  as  walls,  and,  being  bended  into  an 
arch  above,  to  make  the  roof.  In  this  manner  they  construct 
the  temple  with  admirable  art,  elevating  it  higli  above  the 
ground.  They  prepare  also  an  ascent  into  it,  by  continuous 
branches  of  the  trees  extended  from  the  trunk,  and  firmly  con- 
nected together.  Moreover,  they  adorn  the  temple  without  and 
Avithin  in  various  ways,  by  disposing  the  leaves  into  particular 
forms  ;  thus  they  build  entire  groves.  But  it  was  not  permitted 
me  to  see  the  nature  of  the  construction  of  these  temples  within, 
only  I  was  informed  that  the  light  of  their  sun  is  let  in  by 
apertures  among  the  branches,  and  is  everywhere  transmitted 
through  crystals;  whereby  the  light  falling  on  the  walls  is 
refracted  in  divers  colors  like  those  of  the  rainbow,  particularly 
the  colors  of  blue  and  orange,  which  the}^  are  most  fond  of. 
Such  is  the  nature  of  their  architecture,  the  works  whereof  they 
prefer  to  the  most  magnificent  palaces  of  our  earth. 

152.  They  said  further,  that  the  inhabitants  do  not  dwell  in 
high  places,  but  on  the  earth  in  low  cottages,  by  reason  that 
high  places  are  for  the  Lord  who  is  in  heaven,  and  low  places 
ibr  men  who  are  on  earth.  Their  cottages  were  also  shown  me  ; 
they  were  oblong,  having  within  along  the  walls  a  continued 
couch  or  bed,  on  which  they  lie  one  next  to  another.  On  the 
side  opposite  to  the  door  was  a  kind  of  alcove,  before  which  was 
a  table,  and  behind  it  a  fire-place,  by  which  the  whole  chamber 
is  enlightened.  In  the  fire-place  there  is  not  a  burning  fire, 
but  a  luminous  wood,  from  which  issues  as  much  light  as  from 
the  flame  of  a  common  fire.  They  said  that  in  an  evening  fliis 
wood  appeared  as  if  it  contained  in  it  lighted  charcoal. 

153.  They  informed  me  further,  that  they  do  not  live  in 
societies,  but  in  houses  apart  by  themselves :  that  they  are 

398 


OF  A  'nilED  KAKTU  IN  THE  STAKKY  IIKAVKX.     153 — 15tj 


joined  in  societies  when  tlicy  meet  at  Divine  worship  ;  and  that 
on  these  occasions  tliey  wlio  are  teacliers  walk  beneatli  in  the 
temple,  and  the  rest  in  piazzas  at  the  sides  ;  and  that  at  their 
meetings  they  experience  interior  joys,  arising  from  the  sight  of 
tlie  temple,  and  from  the  worship  therein  celebrated. 

154:.  In  respect  to  Divine  worshi}),  they  said  that  they  ac- 
knowledge God  under  a  Unman  form,  consequently  our  Lord  ; 
for  all  who  acknowledge  the  God  of  the  universe  under  a 
Tinman  form  are  accepted  and  led  by  our  Loi'd.  The  rest  can- 
not be  so  led,  because  they  think  without  a  determination  of 
the  thouglit  to  some  specific  appearance.  They  added,  that  the 
inhabitants  of  their  earth  are  instructed  concerning  the  things 
of  heaven  by  some  immediate  commerce  Avith  angels  and  spirits, 
which  may  be  more  easily  opened  to  them  than  to  others,  by 
reason  of  their  rejecting  corporeal  things  from  their  thoughts 
and  affections.  1  asked  what  became  of  those  amongst  their 
who  are  wicked.  They  replied  that  on  their  earth  it  was  not 
allowed  that  a  wicked  person  should  exist ;  but  if  any  one  gave 
in  to  evil  thoughts  or  evil  actions,  he  was  reprimanded  by  a  cer- 
tain spirit,  and  threatened  with  death  if  he  ])ersisted  therein ; 
and  in  case  he  still  persisted,  he  was  taken  off"  by  a  swoon  ;  and 
that  by  this  means  the  men  of  that  earth  are  preserved  from  the 
contagion  of  evils.  A  certain  spiiit  of  this  kind  was  sent  to  mc. 
He  spake  with  me  as  with  them  ;  moreover,  he  occasioned  some- 
what of  pain  in  the  region  of  ni}^  abdomen,  informing  me  that 
this  was  the  method  he  uses  with  those  who  give  in  to  evil 
thoughts  and  evil  actions,  and  to  whom  he  threatens  death  if 
they  persist.  I  was  given  to  understand  that  they  who  profane 
holy  things  are  grievously  punished;  and  that  before  the  punish- 
ing si)irit  comes,  there  appear  to  them  in  vision  the  jaws  of  a 
lion,  wide  open,  of  a  livid  color,  who  seems  as  if  he  would 
swallow  their  head,  and  tear  it  asunder  from  the  body,  and 
hence  they  are  seized  with  horror.  They  call  the  punishing 
spirit  the  devil. 

155.  Inasmuch  as  they  were  desirous  to  know  how  we  are 
circumstanced  on  our  earth  in  regard  to  revelation,  I  informed 
them  that  it  is  effected  by  writing  and  preaching  from  the  Word, 
and  not  by  immediate  commerce  Avith  spirits  and  angels,  and 
that  M'hat  is  wiitten  may  be  printed  and  published,  and  thus  be 
read  and  comprehended  by  whole  societies, whereby  the  life  may 
be  corrected  and  amended.  They  were  exceedingly  surprised 
that  such  an  art  as  writing  and  printing,  utterly  unknown  in 
other  places,  could  exist  on  our  earth ;  but  they  comprehended 
that  on  this  earth,  where  corporeal  and  terrestrial  things  are  so 
much  loved.  Divine  things  from  heaven  could  not  otherwise  flow 
in  and  be  received  ;  and  that  it  would  be  dangerous  for  persons 
in  such  circumstances  to  discourse  with  angels. 

156.  The  s])irits  of  that  earth  appear  upwards  in  the  plane  of 

399 


156— 15S 


ON  THE  EAKTIIS  IN  THE  UNIVERSE. 


tlie  head  towards  tlie  right.  All  spirits  arc  distinguished  by  their 
situation  in  respect  to  the  human  body,  which  is  in  consequence 
of  the  universal  heaven  corresponding  with  all  tilings  appertain- 
ing to  man.  These  spirits  keep  themselves  in  that  plane,  and 
at  that  distance,  because  their  correspondence  is  not  with  the 
externals  Init  with  the  interiors  of  man.  Tlieir  action  is  upon 
the  left  knee,  a  little  above  and  beneath,  with  a  kind  of  vibra- 
tion very  sensil)ly  felt.  This  is  a  sign  that  they  correspond  with 

THE  CONJUNCTION  OF  THINGS  NATURAL  AND  THINGS  CELESTIAL. 


OF  A  FOURTH  EARTH  IN  THE  STARRY  HEAVEN,  ITS  SPIRITS 
AND  INHABITANTS. 

157.  I  WAS  further  conducted  to  another  earth  which  is  in 
tlie  universe,  out  of  our  solar  system,  which  was  effected  by 
changes  of  the  state  of  my  mind,  consequently  as  to  the  spirit; 
for,  as  has  been  frequently  observed  above,  a  spii-it  is  conducted 
fi-om  place  to  place  no  otherwise  than  by  changes  of  the  state 
of  his  interiors,  which  changes  appear  to  liim  in  all  respects  like 
advancements  from  place  to  place,  or  like  journeyings.  Tiiese 
changes  continued  without  intermission  for  about  ten  hours,  be- 
fore I  came  from  the  state  of  my  own  life  to  the  state  of  life  pe- 
culiar to  the  spirits  of  that  earth,  consequently,  before  1  arrived 
there  as  to  my  spirit.  I  was  carried  towards  the  east,  to  the 
left,  and  seemed  to  be  gradually  elevated  from  an  horizontal 
plane.  I  was  also  enabled  to  observe  clearly  a  progression  and 
promotion  from  a  former  ])lace,  till  at  length  the  spirits  from 
whom  I  departed  no  longer  appeared ;  and  in  the  mean  time 
I  discoursed  on  various  subjects  with  the  spirits  who  were  with 
me.  A  certain  spirit  was  also  with  us  who,  during  his  abode 
in  the  world,  had  been  a  ])relate,  and  a  preaclier,  and  likewise 
a  very  pathetic  writer.  From  the  idea  concerning  him  in  me, 
the  attendant  spirits  supposed  that  lie  was  a  Christian  in  heart 
sn])erior  to  the  rest;  for  in  the  world  an  idea  is  conceived,  and 
judgment  formed  from  preaching  ;wid  writing,  and  not  from  the 
life,  if  it  is  not  attended  with  some  extraordinary  circumstances; 
and  in  case  an_y thing  in  the  life  appears  which  does  not  agree 
with  the  preaching  and  writing,  it  is  nevertheless  excused  ;  for 
the  idea  or  thought  and  perception  concerning  any  particular 
person,  gives  a  bias  to  the  judgment  in  all  things,  inclining  it  in 
lavor  of  such  idea,  thouglit,  and  perception. 

158.  After  this  I  observed  tliat  I  was  in  the  starry  heaven  as 
to  my  spirit,  far  out  of  our  solar  system  ;  for  this  may  be  ob- 
served from  the  changes  of  state,  and  consequent  apparent  con- 
tinued progression,  which  lasted  nearly  ten  hours.  At  length  I 
heard  spirits  discoursing  near  some  earth,  which  was  afterwards 
also  seen  by  me.    When  I  M'as  come  near  them,  after  some  dis- 

400 


OF  A  FOUliTH  EAETII  IN  fllE  STARRY  HEAVEN. 


158 


course  together,  tliey  said  that  strangers  sometimes  come  to 
them  from  a  distance  who  discourse  witli  them  concerning  God, 
and  confuse  the  ideas  of  their  thoiiglit.  Tliey  pointed  also  at 
the  way  by  which  sucli  strangers  came,  Avhereby  it  was  perceiv- 
able that  they  were  from  the  spirits  of  our  earth.  On  question- 
ing them  as  to  the  confusion  caused  in  their  ideas,  they  said  that 
it  arose  from  tliose  sti-angers  asserting  that  tliey  ought  to  believe 
on  a  Divine  Principle  distinguished  into  tliree  persons,  which 
they  nevertheless  call  one  God ;  and  on  examining  the  idea  of 
their  thouglits,  it  is  presented  as  a  threefold  principle  [trinuin], 
not  continuous,  but  discrete,  with  some  as  three  persons  dis- 
coursing with  each  other,  and  with  some  as  two  seated  together, 
one  near  the  other,  and  a  third  hearkening  to  them,  and  going 
from  them  ;  and  although  they  call  each  person  God,  and  form 
a  different  idea  concerning  each,  still  they  declare  them  but  one 
God.  Tlie}'  complained  exceedingly,  that  liereby  their  ideas 
were  confused,  in  that  these  strangers  conceived  three  in  thought, 
and  in  speech  profess  one,  when  nevertlieless  thought  and 
speech  ought  ever  to  be  in  agreement  with  each  other.  The 
spirit  who  in  the  world  had  been  a  prelate  and  a  preacher, 
and  who  also  was  with  me,  was  tlien  examined  as  to  the  idea  he 
entertained  respecting  one  God  and  tliree  persons,  when  it  was 
discovered  that  lie  represented  to  himself  three  gods,  but  making 
one  by  continuity'.  He  conceived,  however,  this  threefold  unity 
as  invisible  because  it  was  Divine,  and  from  this  conception 
it  was  perceivable  that  he  thought  only  of  the  Father,  and  not 
of  the  Lord,  and  that  his  idea  concerning  the  invisible  God  was 
no  other  than  as  of  nature  in  her  first  principles,  the  result  of 
M'hich  idea  was,  that  the  inmost  principle  of  nature  was  liis  Di- 
vine Principle,  and  thus  that  he  might  easily  be  hence  led  to 
acknowledge  nature  as  God.  It  is  well  to  be  observed,  that  the 
idea  whicli  any  person  entertains  concerning  anything  is  in 
another  world  preserited  to  the  life,  and  thereby  every  one  is 
examined  as  to  the  nature  of  his  thought  and  perception  respect- 
ing the  things  of  faith  ;  and  that  the  idea  of  the  thought  concern- 
ing God  is  the  chief  of  all  others,  inasmuch  as  by  that  idea,  if  it 
be  genuine,  conjunction  is  effected  with  the  Divine  Being,  and 
consequently  with  lieaven.  They  were  afterwards  questioned 
concerning  the  nature  of  their  idea  respecting  God.  They 
replied  that  they  did  not  conceive  God  as  invisible,  but  as  visible 
under  a  Human  form;  and  that  they  knew  Him  to  be  thus  visible, 
not  only  from  an  interior  perception,  but  also  from  this  circum- 
stance, that  He  has  appeared  to  them  as  a  man.  Tliey  added 
that  if,  according  to  the  idea  of  some  strangers,  tliey  should  con- 
ceive God  as  invisible,  consequently  without  form  and  quality, 
they  should  not  be  able  in  anywise  to  think  about  God,  inas- 
much as  such  an  invisible  principle  falls  not  upon  any  idea  of 
thought.  On  hearing  this,  it  was  granted  me  lo  tell  them  that 
i  2i\  ]  ^  401 


J58,  159 


ON  THE  EARTHS  IN  THE  7NIVEESE. 


they  do  well  to  think  of  God  under  a  Human  form,  and  that 
many  on  our  eartli  think  in  like  manner,  especially  when  they 
think  of  the  Lord  ;  and  that  the  ancients  also  tliouglit  according 
to  this  idea.  I  then  told  them  concerning  Abraham,  Lot,  Gideon, 
Manoah,  and  liis  wife,  and  what  is  related  of  them  in  our  Word, 
viz.  that  they  saw  God  under  a  Human  form,  and  acknowledged 
Him  thus  seen  to  be  the  Creator  of  the  universe,  and  called  Him 
Jehovah,  and  this  also  from  an  interior  perception  ;  but  tliat  at 
this  day  that  interior  perception  was  lost  in  the  Christian  world, 
and  only  remains  with  the  simple  who  are  principled  in  faith. 

159.  Previous  to  this  discourse,  they  believed  that  our  com- 
pany also  consisted  of  those  who  are  desirous  to  confuse  them 
in  their  thoughts  of  God  by  an  idea  of  three;  wherefore  on 
hearing  what  was  said  they  were  affected  with  joy,  and  replied 
that  there  were  also  sent  from  God  (whom  they  then  called  the 
Lord)  tliose  who  teach  them  concerning  Him  ;  and  tliat  they  are 
not  willing  to  admit  sti'angers,  who  perplex  them,  especially  by 
the  idea  of  three  persons  in  the  Divinity,  inasmuch  as  they 
know  that  God  is  One,  consequently  that  tlie  Divine  Principle 
is  One,  and  not  consisting  of  three  in  unanimity,  unless  such 
threefold  unanimity  be  conceived  to  exist  in  God  as  in  an  angel, 
in  whom  there  is  an  inmost  principle  of  life,  which  is  invisible, 
and  which  is  the  ground  of  his  thought  and  wisdom,  and  an  ex- 
ternal principle  of  life,  which  is  visible  under  a  human  form, 
whereby  he  sees  and  acts,  and  a  proceeding  principle  of  life, 
which  is  the  sphere  of  love  and  of  faith  issuing  from  him  (for 
from  evei-y  spirit  and  angel  there  proceeds  a  sphere  of  life 
■whereby  he  is  known  at  a  distance)  which  proceeding  prin- 
ciple of  life,  when  considered  as  issuing  from  the  Lord,  is  the  es- 
sential Divine  principle  which  fills  and  constitutes  the  heavens, 
because  it  proceeds  from  the  very  Esse  of  the  life  of  love  and 
of  faith.  They  said  that  in  this,  and  in  no  other  manner,  they 
can  perceive  and  apprehend  a  threefold  unity.  AVhen  they  had 
thus  expressed  themselves,  I  was  permitted  to  inform  them  that 
such  an  idea  concerning  a  threefold  unity  agrees  with  the  idea 
of  the  angels  concerning  the  Lord,  and  that  it  is  grounded  in  the 
Lord's  own  doctrine  respecting  Himself;  for  He  teaches  that 
the  Father  and  Himself  are  One  ;  that  the  Father  is  in  Him  and 
He  in  the  Father;  that  whoso  seeth  Him  seeth  the  Father;  and 
whoso  believeth  on  Him  believeth  on  the  Father  and  knoweth 
the  Father,  also  that  the  Comforter,  whom  He  calls  the  Spirit 
of  Truth,  and  likewise  the  Holy  Ghost,  proceeds  from  Him,  and 
does  not  speak  from  Himself,  but  from  Him,  by  which  Com- 
forter is  meant  the  Divine  Proceeding  principle.  I  was  further 
permitted  to  tell  them  that  their  idea  concerning  a  threefold 
unity  agrees  with  the  Esse  and  Existere  of  the  life  of  the  Lord 
when  in  the  world:  the  Esse  of  His  life  was  the  Essential  Di- 
vine principle,  for  he  was  conceived  of  Jehovah,  and  the  Esse  of 
402 


OF  A  FOURTU  EAKTII  IN  THE  STAKKi'  BEAVKN.     159,  160 


every  one's  life  is  that  whereof  lie  is  conceived  ;  the  Existereof 
life  derived  from  that  Esse  is  the  Human  principle  in  form  ;  the 
Esse  of  the  life  of  every  man,  which  he  has  from  his  father,  is 
called  soul,  and  the  Existere  of  life  thence  derived  is  called 
body.  Soul  and  body  constitute  one  man.  The  likeness  be- 
tween them  resembles  that  which  subsists  between  a  principle 
which  is  in  ellbrt  [conatus],  and  a  principle  which  is  in  act 
derived  from  effort,  for  act  is  an  effort  acting,  and  thus  two  are 
one.  Effort  in  man  is  called  will,  and  efibrt  acting  is  called 
action  ;  the  body  is  the  instrumental  part,  whereby  the  will, 
which  is  the  principal,  acts,  and  the  instrumental  and  principal 
in  acting  are  one.  Such  is  the  case  in  regard  to  soul  and  body, 
and  such  is  the  idea  which  the  angels  in  heaven  have  respecting 
soul  and  body  :  hence  they  know  that  the  Lord  made  His 
Human  principle  Divine  by  virtue  of  the  Divine  principle  in 
Himself,  which  was  to  Him  a  Qoul  from  the  Father.  This  is 
agreeable  also  to  the  creed  received  throughout  the  Christian 
world,  which  teaches,  that  Although  Christ  is  God  and  3fan, 
yet  lie  is  not  two  hut  one  Christ  /  yea,  He  is  altogether  One  and 
a  single  Person  -  for  as  hody  and  soul  are  one  man,  so  also  God 
and  7nan  are  one  Christyyy  Inasmuch  as  there  was  such  a 
anion  or  such  a  oneness  in  the  Lord,  therefore  He  rose  again, 
not  only  as  to  Soul,  but  also  as  to  Body,  M'hich  is  not  the  case 
with  any  man  ;  concerning  which  circumstance  He  also  instruct- 
ed His  disciples  in  these  words,  '•^IlandleMe  and  see,  for  a  spirit 
hath  not  flesh  and  boties,  as  ye  see  Me  have^^^  Those  spirits 
understood  clearly  this  discourse,  such  things  bc-ing  suited  to 
the  understanding  of  angelic  spirits.  They  instantly  added, 
that  the  Lord  alone  has  power  in  the  heavens,  and  that  the 
heavens  are  His  ;  to  which  it  was  granted  me  to  reply,  tliat  this 
is  known  also  to  the  church  on  ourearth  from  the  Lord's  declara- 
tion before  He  ascended  into  heaven  ;  for  He  then  said,  '•^All 
'potoer  is  given  to  Me  in  heaven  and  in  eartli.^'' 

160.  Afterwards  I  discoursed  with  those  spirits  concerning 
their  earth  ;  for  all  spirits  have  knowledge  of  the  things  relating 
to  the  earth  they  came  from,  when  their  natural  or  external  me- 
mory is  opened  by  the  Lord  ;  inasmuch  as  this  memory  remains 
wuth  them  after  death,  but  is  not  opened  except  at  the  Lord's 
good  pleasure.  Then  they  related  concerning  their  earth  from 
which  they  came,  that  when  it  is  allowed  them,  they  appear  to 
the  inhabitants,  and  discourse  with  them  as  men  ;  and  that  this 
is  effected  by  their  being  let  into  their  natural  or  external  me- 

yy  From  the  Athanasian  Creed. 

»  That  inimediatoly  after  death  man  rises  again  as  to  his  spirit ;  and  that  he  is 
in  a  human  form,  and  that  he  is  a  man  in  all  and  every  respect,  n.  4527,  5006,5078, 
«939,  8991,  10,591,  10,597,  10,758.  That  a  man  rises  again  only  as  to  spirit,  and 
not  as  to  body,  n.  10,593,  10,594.  That  the  Lord  alone  rose  again  as  to  body  also, 
II.  1729,  2083,  5078,  10.825. 

403 


160—162 


ON  THE  EARTHS  IN  THE  UNIVEESE. 


morj,  and  coHsequentl}'-  into  the  tlionglits  wliicli  tlicy  liad 
during  tlieir  abode  in  the  world ;  and  that  on  sucli  occasions 
the  inhabitants  have  their  interior  sight,  or  sight  of  their  spirits, 
opened,  whereby  the}'  are  seen.  Tiiey  added,  that  the  inhabit- 
ants at  such  times  know  no  other  than  that  they  are  men  ot 
tlieir  earth,  and  that  they  then  first  perceive  them  not  to  be  men 
when  they  are  suddenly  taken  away  from  tlieir  sight.  I  told 
them  that  this  was  the  case  also  on  our  earth  in  ancient  times, 
as  when  angels  appeared  to  Abraham,  Sarah,  Lot,  the  inhabit- 
ants of  Sodom,  Manoah  and  his  wife,  Joshua,  Mary,  Elizabeth, 
and  the  prophets  in  general  ;  and  that  the  Lord  appeared  in  like 
manner,  and  they  who  saw  Him  knew  no  other  than  that  He 
was  a  man  of  the  earth  before  He  revealed  Himself :  but  that 
at  this  day  such  appearances  are  seldom  exhibited  ;  the  reason 
whereof  is,  lest  men  by  such  things  should  be  compelled  to  be- 
lieve :  for  faith  wrought  by  compulsion,  such  as  is  the  faith 
which  enters  by  miracles,  is  not  inherent,  and  would  also  be 
hurtful  to  those  in  whom  faith  may  be  implanted  by  the  Word 
in  a  state  without  compulsion. 

161.  The  spirit,  who  had  been  a  prelate  and  a  preacher  in 
the  world,  was  altogether  indisposed  to  believe  that  any  other 
earths  existed  besides  our  own, in  consequence  of  having  thought 
in  the  world  that  the  Lord  was  born  on  this  earth  alone,  and 
that  none  could  be  saved  without  the  Lord  ;  wherefore  he  was 
reduced  into  a  state  similar  to  that  which  spirits  are  reduced 
into  when  they  appear  on  their  own  earth  as  men,  concerning 
which  state  see  above  :  and  thus  he  was  let  into  that  earth,  so 
that  he  not  only  saw  it,  but  also  discoursed  with  its  inhabitants. 
Hei'eupon  a  conamunication  was  also  thereby '  granted  me,  so 
that  I  in  like  manner  saw  the  inhabitants,  and  likewise  some 
particular  things  on  that  earth.  (See  above,  n.  135.)  Tliere 
appeared  then  four  kinds  of  men,  but  one  kind  after  the  other 
in  succession  :  at  first  there  were  seen  men  clothed ;  next  to 
them,  in  order  of  succession,  men  naked,  of  a  human  flesh 
color;  afterwards  men  naked,  but  with  inflamed  bodies;  and 
lastly,  black  men. 

162.  Whilst  the  spirit  who  had  been  a  prelate  and  preacher 
was  with  those  who  were  clothed,  there  appeared  a  woman  of  a 
very  beautiful  countenance,  in  a  plain  simple  dress  ;  her  gown 
flowing  gracefully  behind  her,  with  sleeves  also  for  the  arms; 
her  head-dress  was  beautiful,  in  the  form  of  a  cliaplet  of  flowers. 
That  spirit  was  exceedingly  delighted  at  the  sight  of  this  virgin  ; 
he  discoursed  with  her,  and  also  took  her  by  the  hand  ;  but 
inasmuch  as  she  perceived  that  he  was  a  spii-it,  and  not  of  that 
earth,  she  rushed  hastily  away  from  him.  Afterwards  there 
appeared  to  him  on  the  right  several  other  women,  who  had  the 
care  of  sheep  and  lambs,  which  at  that  time  they  were  leading 
to  a  watering-trough,  which  was  supplied  with  water  by  asniali 

401 


OF  A  FOURTH  EARTH  IN  THE  STARRY  HEAVEN.      162,  163 


drain  from  a  certain  lake.  These  women  were  clotlied  in  like 
manner  with  tlie  former:  they  had  in  their  hands  shepherds' 
crooks,  by  which  they  led  the  sheep  and  lambs  to  drink.  They 
said  that  wdiich  way  soever  they  pointed  with  their  crooks, 
thither  the  sheep  went :  the  sheep  which  we  saw  were  large, 
with  broad  woolly  tails.  The  faces  of  the  women,  when  viewed 
more  closely,  were  full  and  handsome.  There  were  seen  also 
men  :  their  complexion  was  like  that  of  the  men  of  our  earth, 
but  with  this  difference,  that  the  lower  part  of  the  face  was 
black  instead  of  a  beard,  and  the  nose  was  more  of  a  snowy 
white  than  a  flesh  color.  Afterwards  the  spirit  wIki,  as  was 
said,  had  been  a  preacher  in  the  world,  was  led  on  further,  but 
reluctantly,  because  his  thoughts  were  still  engaged  about  the 
woman  with  whom  he  was  delighted,  as  was  evident  from  this 
circumstance,  that  there  still  appeared  somewhat  of  his  shadow 
in  the  former  place.  Then  he  came  to  those  who  were  naked  ; 
they  were  seen  walking  together  two  and  two,  husband  and 
wife,  having  a  covering  about  the  loins,  and  also  around  the 
liead.  That  spirit,  when  he  was  with  these  inliabitants,  was 
led  into  the  state  in  which  he  was  in  the  world  when  he  was 
disposed  to  preach,  and  instantly  said  that  he  would  preach  be- 
fore them  the  Lord  crucified  ;  but  they  said  that  they  were  not 
Avilling  to  hear  any  such  thing,  because  they  knew  not  what 
was  meant  by  the  Lord  crucified,  but  knew  that  the  Lord  is 
living.  He  then  said  that  he  would  preach  the  living  Lord  : 
but  this  also  they  refused  to  hear,  saying  that  they  perceived 
in  his  discourse  somewhat  not  celestial,  because  it  had  much 
respect  to  himself,  his  own  fame  and  reputation ;  that  they 
could  distinguish  from  the  tone  of  voice,  whether  tiie  discourse 
came  from  the  heart  or  not !  and  that  hence  they  pronounced 
him  incapable  of  teaching  them  ;  wherefore  he  was  silent. 
Dui'ing  his  life  in  the  world  he  had  been  a  very  pathetic 
preacher,  so  that  he  could  excite  in  his  hearers  very  holy  In- 
fluences: but  this  patlietic  numner  had  been  acquired  by  art, 
consequently  it  was  derived  from  self  and  the  world,  and  not 
from  heaven. 

163.  They  said,  moreover,  that  they  had  a  perception  whe- 
ther there  be  any  conjngial  principle  with  those  of  tlieir  nation 
who  are  naked  ;  and  it  was  sliown  that  they  perceive  this  by 
virtue  of  a  spiritual  idea  concerning  marriage,  which  idea  being 
communicated  to  me  was  to  this  effect,  that  a  likeness  of  into- 
i-iors  W51S  formed  by  tlie  conjunction  of  goodness  and  truth, 
consequently  of  love  and  faith,  and  that  conjugial  love  existed 
from  that  coujunctiou  descending  by  influx  into  the  body  ;  for 
all  things  appertaining  to  the  mind  are  presented  in  some  na- 
tural appearance  in  the  body,  consequently  in  the  appearance 
of  coujugial  love,  when  the  interiors  of  two  persons  mutually 
love  each  other,  and  also  by  virtue  of  that  love  are  desii'ous  to 

405 


Iu3  165  ON  THE  EARTHS  IN  THE  UNIVERSE. 

will  and  to  tliink  the  one  as  the  other,  and  thus  to  abide  and 
be  joined  together  as  to  the  interiors  of  the  mind.  Hence  spi- 
ritual Jitioction,  which  appertains  to  the  mind,  becomes  natural 
aftectioii  in  the  body,  and  clothes  itself  with  the  sense  of  con- 
jngial  love.  Spiritual  affection  appertaining  to  the  mind  is  the 
affection  of  goodness  and  truth,  and  of  their  conjunction  ;  for 
all  things  appertaining  to  the  mind,  or  to  the  thinking  princi- 
ple and  the  will  principle  have  relation  to  truth  and  good.  They 
said  further  that  it  is  altogether  impossible  for  any  conjugial 
principle  to  exist  between  one  man  and  several  wives,  inasmuch 
as  the  marriage  of  goodness  and  truth,  Avhich  appertains  to  the 
mind,  can  exist  only  between  two. 

164.  After  this  the  above  spirit  came  to  those  who  were 
naked,  but  whose  bodies  were  inflamed  ;  and  lastly,  to  those 
who  were  black,  some  of  whom  were  naked,  and  some  clothed  ; 
but  both  the  latter  and  the  former  dwelt  in  a  distant  part  of  the 
same  earth  ;  for  a  spirit  may  be  led  in  an  instant  to  places  far 
asunder,  inasmuch  as  he  does  not  proceed  and  advance  like  man 
by  spaces,  but  by  changes  of  state.    See  above,  n.  125,  127.^* 

165.  I  lastly  discoursed  with  the  spirits  of  that  earth  con- 
cerning the  belief  of  the  inhabitants  of  our  earth  in  regard  to 
a  resurrection,  in  that  they  cannot  conceive  that  men  come  into 
another  life  immediately  after  death,  and  then  appear  like  men 
as  to  the  face,  the  body,  the  arms,  the  feet,  and  all  the  exter- 
nal and  internal  senses  ;  still  less  can  they  conceive  that  they 
are  then  clothed  in  raiment  and  that  they  have  places  of  abode 
and  habitations  ;  and  this  solely  by  reason  that  the  thoughts  ot 
the  generality  of  persons  on  this  earth  are  grounded  in  the 
things  of  sense,  which  appertain  to  the  body,  and  therefore 
they  believe  in  the  existence  of  nothing  but  what  they  see  and 
touch  ;  and  few  can  be  withdrawn  from  external  and  sensible 
things  to  things  of  an  interior  nature,  and  thus  be  elevated  into 
the  light  of  heaven, in  which  such  interior  things  are  perceived. 
Hence  it  is,  that  in  regard  to  the  soul  or  spirit,  they  cannot 
form  any  idea  of  it  as  of  a  man,  but  as  of  wind,  of  air,  or  of  a 
])liantom  without  form,  in  which  notwithstanding  there  is  some 
vital  ])rinciple.  This  is  the  reason  why  they  do  not  believe  that 
they  shall  rise  again  till  the  end  of  the  world,  which  they  call 
the  last  judgment,  at  which  time  they  suppose  that  the  body, 
although  mouldered  into  dust,  and  dissipated  by  every  wind, 
will  be  brought  back  again  and  joined  to  its  soul  or  spirit.  I 
added,  that  it  is  permitted  they  should  thus  believe,  inasmuch 
as  it  cannot  otherwise  be  conceived  by  those  whose  thoughts, 
as  was  said,  are  grounded  in  things  of  sense,  that  the  soul  or 
spiiit  can  live  as  a  man  in  a  human  form,  unless  it  receives 
again  that  body  with  which  it  was  clothed  in  the  world  ;  where- 
fore unless  it  was  asserted  that  that  body  is  to  rise  again,  they 
would  reject  in  heart  the  doctrine  concerning  a  resurrection  and 

406 


OF  A  FOUIiTlI  KAKTU  IN  TUIi  STARKY  HEAVEN.     1G5,  166 

eternal  life  as  incomprehensible.  Bat  stiL  tliis  thdu^-lit  con- 
cerning a  resurrection  lias  this  advantage  attending  it,  that  it 
leads  tlieni  to  believe  in  a  lite  after  death,  the  conse(|nence  of 
which  belief  is,  that  -wlicn  they  come  to  lie  on  a  sick  bed,  and 
tlieir  thonghts  are  not  influenced  as  before  by  worldly  and  cor- 
poreal things,  that  is,  by  things  of  sense,  they  then  believe 
that  they  shall  live  immediately  after  their  decease  ;  they  then 
also  speak  about  lieaven,  and  about  the  hope  of  living  there 
immediately  after  death,  with  ideas  very  different  from  those 
suggested  by  their  doctrine  concerning  the  last  judgment.  I 
related  further,  that  it  had  sometimes  been  matter  of  surpi'ise 
to  me,  that  when  they  who  are  principled  in  faith  speak  of  a  life 
after  death,  and  of  tlieir  friends  and  relatives  who  are  deceased, 
and  at  such  times  do  not  think  about  the  last  judgment,  they 
then  believe  that  their  friends  and  relatives  live  as  men  imme- 
diately on  their  decease  ;  but  this  idea,  as  soon  as  ever  athought 
concerning  the  last  judgment  flows  in,  is  changed  into  a  mate- 
rial idea  concerning  their  terrestrial  body,  that  it  is  again  to  te 
joined  to  their  soul  ;  for  they  do  not  know  that  every  man  is  a 
spirit  as  to  liis  interiors,  and  that  it  is  this  spirit  which  lives  in 
the  body  and  in  all  its  parts,  and  not  the  body  which  lives  of 
itself ;  and  that  it  is  from  the  spirit  of  every  one  that  the  body 
lias  its  human  form,  consequently  it  is  the  spirit  of  every  one 
which  is  principally  man,  and  in  like  tpnn  as  man,  but  invisible 
to  the  eyes  of  the  body,  yet  visible  to  the  eyes  of  spirits.  Hence 
also,  when  the  sight  of  man's  spirit  is  opened,  which  is  effected 
by  the  removal  of  the  bodily  sight,  angels  appear  as  men  :  thus 
aTigels  appeared  to  the  ancients,  according  to  what  is  written  in 
the  Word.  In  my  discourse  also  with  spirits,  whom  I  had  been 
acquainted  with  "during  their  abode  in  the  world,  I  have  occa- 
sionally asked  them  whether  they  had  any  inclination  to  be 
clothed  again  with  their  terrestrial  bodies,  as  they  had  once 
thought  would  be  the  case.  But  they  started  at  the  very  idea 
of  such  a  conjunction,  being  full  of  confusion  and  amazement 
to  think,  that  whilst  they  were  in  the  world  they  should  be  under 
the  influence  of  so  blind  a  belief,  void  of  all  understanding. 

166.  Moreover  on  that  earth  were  seen  the  habitations  of 
the  inhabitants,  which  were  low  houses  of  a  considerable  length, 
with  windows  on  the  sides  according  to  the  number  of  the  rooms 
or  chambers  into  which  they  were  divided.  Tbe  roof  was  round, 
and  there  was  a  door  on  both  sides  at  each  end.  We  were 
told  that  they  were  built  of  common  soil,  and  covered  with  turf; 
and  that  the  windows  were  constructed  of  threads  of  grass  so 
entwined  together  as  to  render  them  transparent.  Little  chil- 
dren were  also  seen  ;  and  we  were  told  that  their  neighbors 
visit  t/iein  especially  for  the  sake  of  their  children,  that  they 
may  le  in  company  with  other  children  in  the  presence  and 
under  the  control  of  their  parents.    There  appeared  also  flelda 

407 


166—169 


ON  THE  EAKTHS  IN  THE  UNIVERSE. 


full  of  growing  corn,  which  was  at  that  time  nearly  ripe  for 
I'.arvest.  The  seeds  or  grains  of  their  corn  were  sliown  us,  and 
they  were  like  those  of  Chinese  wlieat.  We  saw  likewise  some 
bread  made  thereof,  which  was  in  small  square  loaves.  There 
ajjpeared  also  plains  of  grass  adorned  with  flowers,  and  trees 
laden  with  fruit  like  pomegranates,  besides  shrubs,  which  were 
not  vines,  but  still  produced  berries  of  which  they  made  wine. 

1G7.  The  sun  of  that  earth,  which  is  to  us  a  star,  appears 
there  flaming,  in  size  about  a  fourth  part  of  our  sun.  Theii* 
3'ear  is  nearly  two  hundred  days,  and  each  day  flfteen  hours, 
computed  according  to  the  length  of  days  on  our  earth.  The 
earth  itself  is  one  of  the  least  in  the  starry  heaven,  being  scarcely 
Ave  hundred  German  miles  in  circumference.  This  iutbrmation 
we  had  from  the  angels,  who  made  a  comparison  in  all  these 
particulars  with  things  of  a  like  nature  on  our  earth,  according 
to  what  they  saw  in  me,  or  in  my  memory.  Their  conclusions 
were  formed  by  angelic  ideas,  whereby  are  instantly  known  the 
measures  of  spaces  and  times,  in  a  just  proportion  with  respect 
to  spaces  and  times  elsewhere.  Angelic  ideas,  which  are  spi- 
i'itual,  iu  such  calculations  intiuitely  excel  human  ideas. 


OF  A  FIFTH  EARTH  IN  THE  STARRY  HEAVEN,  ITS  SPIRITS 
AND  INHABITANTS. 

168.  I  WAS  led  at  another  time  to  another  earth  wliich  is  in 
the  universe  out  of  our  solar  system,  and  on  this  occasion  also 
by  changes  of  state,  continued  nearly  for  twelve  hours.  There 
were  in  eonij>any  with  me  several  spirits  and  angels  from  our 
earth,  with  whom  I  discoursed  iu  the  way  of  progress  thither. 
I  was  carried  at  times  obliquely  upwards  and  obliquely  down- 
wards, continually  towards  the  right,  which  in  another  life  is 
towards  the  south.  In  two  plases  only  I  saw  spirits,  and  in  one 
I  discoursed  with  them.  In  this  journey  or  progress  I  was 
enabled  to  observe  how  immense  is  the  Lord's  heaven,  which  is 
designed  for  angels  and  spirits  ;  for  from  the  parts  uninhabited 
1  was  led  to  conclude  that  it  was  so  immense,  that  in  case  there 
were  several  myriads  of  earths,  and  on  each  earth  a  multitude 
of  men  equal  in  number  to  the  inhabitants  of  our  earth,  there 
would  still  be  a  ]>lace  of  abode  for  them  to  eternity,  audit  would 
never  be  fllled.  This  I  was  enabled  to  conclude  from  a  com- 
parison made  with  the  extent  of  the  heaven  which  is  about  our 
earth  and  designed  for  it,  which  extent  was  respectively  so  small, 
that  it  did  not  equal  one  ten  tho.usandth  thousandth  part  of  the 
extent  uninhabited. 

161).  When  tlie  ange  ic  spirits  who  were  from  that  earth 
4()S 


OF  A  Firm  KAKTII  IN  THE  STAKRY  IIEAVKN.  169 

came  into  view,  they  accosted  us,  asking  wlio  we  were,  and 
what  we  wanted.  We  said  that  we  caine  for  the  sake  of  jour- 
neying, that  we  were  directed  thither,  and  tliat  they  had  nothing 
to  fear  from  us  ;  for  they  were  afraid  we  wei'c  of  tliose  wlio 
disturb  them  in  regard  to  God,  to  faith,  and  tilings  of  a  like 
nature,  on  account  of  whom  they  had  betaken  themselves  to 
that  quarter  of  their  earth,  shunning  them  as  nmcli  as  possible. 
"VVe  asked  them  in  what  particulars  they  were  disturbed.  Tliey 
replied,  by  an  idea  of  three,  and  by  an  idea  of  a  Divine  principle 
without  a  humiin,  in  God,  when  yet  the\'  knew  and  perceived 
that  God  is  one,  and  that  lie  is  a  man.  It  was  then  perceived 
by  us  that  they  who  disturb  them,  and  whom  they  shunned, 
were  from  our  earth.  This  was  manifest  also  from  this  con- 
sideration, that  there  are  spirits  from  our  earth  who  thus  wander 
about  in  another  life  in  consequence  of  their  fondness  for  and 
delight  in  travelling,  which  they  have  contracted  in  the  world  ; 
for  on  other  earths  there  is  no  such  custom  of  travelling  as  on 
ours.  It  was  afterwards  discovered  that  they  were  monks,  who 
had  travelled  on  our  globe  from  a  desire  of  converting  the  gen- 
tiles; wherefore  we  told  them  that  they  did  well  to  shun  such 
spirits,  because  their  intention  was  not  to  teach,  but  to  secure 
gain  and  dominion  ;  and  that  they  study  by  various  arts  tirst  to 
captivate  men's  minds,  but  afterwards  to  subject  them  to  them- 
selves as  slaves:  moreover,  that  they  did  well  in  not  suffering 
their  ideas  concerning  God  to  be  disturbed  b\'  such.  They 
informed  us  further,  that  the  above  spirits  confuse  them  by 
asserting  that  they  ought  to  have  fiiith  and  to  believe  the  things 
they  declare  ;  but  their  reply  to  this  was,  that  they  knew  not 
what  faith  or  believing  meant,  since  they  perceive  in  themselves 
whether  a  thing  be  true  or  not.  They  were  of  the  Lord's  celes- 
tial kingdom,  where  all  know  by  an  interior  perception  the 
truths  which  with  us  are  called  the  truths  of  faith,  for  tliey  are 
in  illumination  from  the  Lord  ;  but  it  is  otherwise  with  those 
who  are  in  the  spiritual  kingdom.  That  the  angelic  spirits  of 
that  earth  were  of  the  Lord's  celestial  kingdom,  it  was  granted 
me  to  see,  from  the  flaming  principle  whence  tla  ii-  ideas  flowed  ; 
for  the  light  in  the  celestial  kingdom  is  fiann'ng,  and  in  the 
spiritual  kingdom  it  is  white.  They  who  are  of  the  celestial 
kingdom,  when  the  discourse  is  about  truths,  say  no  more  than 
yea,  yea,  or  nay,  nay,  and  never  reason  about  truths  whether 
they  be  so  or  not.  These  are  they  of  whom  the  Lord  s|)eaks  in 
these  words,  '^Lt  t  your  discourse  he  yea,  yea,  and  nay,  nay,  for 
whatsoever  is  more  than  this  cometh  of  eviilP  Hence  it  was  that 
those  spirits  said  that  tliey  did  not  know  Avhat  is  meant  by 
having  faith  or  believing.  They  consider  an  exhortation  to 
believe,  like  a  person's  saying  to  his  companion  who  sees  houses 
or  trees  with  his  own  eyes,  that  he  ought  to  have  faith  or  to 
believe  that  tliev  are  houses  and  trees,  when  he  sees  clearly  that 

409 


169 


ON  THE  EARTHS  IN  THE  UNIVEKSE. 


they  are  so.  Such  are  tliey  wlio  are  of  t?ie  Lord's  celestial 
kingdom,  and  such  \vere  tliese  angelic  spirits. ^^=1  We  told  them 
that  tlicre  are  few  on  our  earth  who  have  interior  perception, 
hy  reason  that  tliey  learn  truths  in  their  youth,  and  do  not 
practise  them  :  for  man  has  two  faculties,  which  are  called 
imderstanding  and  will  ;  they  who  admit  truths  no  furtlier  than 
into  the  memoi-y,  and  thence  in  some  small  degree  into  tlie 
understanding,  and  not  into  the  life,  that  is,  into  the  will,  these, 
inasmuch  as  they  are  not  capable  of  any  illumination  or  interior 
sight  tVom  the  Lord,  say  that  those  truths  are  to  be  believed,  or 
that  they  are  objects  of  faith,  and  also  reason  concerning  them 
whether  they  be  truths  or  not ;  yea,  they  are  not  willing  that 
they  should  be  perceived  by  any  interior  sight,  or  by  a  kind  of 
illumination  in  the  understanding.  They  say  this,  because 
truths  with  tliem  are  without  light  from  heaven,  and  to  those 
who  see  without  light  from  heaven,  what  is  false  may  appear  like 
what  is  true,  and  what  is  true  like  what  is  false  ;  lienceso  great 
blindness  has  seized  several  on  our  earth,  that  althougli  they  do 
not  practise  truths  or  live  according  to  them,  still  they  say  that 
they  may  he  saved  by  faith  alone,  as  if  it  were  the  mere  know- 
ledge of  things  ai)pertaining  to  faith  which  constitute  man,  and 
not  a  life  accoiding  to  that  knowledge.  We  afterwards  dis- 
coursed with  them  concerning  the  Lord,  concerning  love  to 
Him,  concerning  neighboi  ly  love,  and  concerning  regeneration. 
In  regai'd  to  the  Loi-d,  we  said  that  to  love  Him  is  to  love  the 
comnianduients  which  are  from  Him, which  is  from  a  principle  of 
love  to  do  those  connnandments  ^,^^^  in  regard  to  neighborly 
love,  that  it  consists  in  willing  good  and  thence  doing  good  to  a 
fellow-citizen,  to  a  man's  country,  to  the  church,  or  to  the 
Lord's  kingdom,  not  with  a  view  to  vain  applause,  or  to  estab- 
lish self-merit,  but  from  an  afiection  of  good.c<='=  Concerning 
regeneration,  we  observed  that  they  who  are  regenerated  by  the 
Lord,  and  commit  truths  immediately  to  life,  come  into  an 
interior  perception  concerning  them  ;  but  that  they  who  receive 
truths  lirst  in  the  memory,  and  afterwards  will  them  and  do 

aaa  That  heaven  is  distinguished  into  two  kingdoms,  one  of  which  is  called  the 
celestial  kingdom,  the  other  the  spiritual  kingdom,  n.  3887,  41H8,  That  the  angels 
in  the  cclcsiiul  kingdom  have  vastly  more  knowledge  and  wisdom  than  the  angels 
in  the  sitiritual  kingdom,  ii.  2718.  That  the  celestial  angels  do  not  think  and  speak 
from  a  ground  of  f;iilli,  lil<e  the  spiritual  angels,  lint  from  an  internal  perception 
that  a  thing  is  i-o,  n.  202,  51)7,  607,  784,  1121,  1387,  1398,  1142,  1919,  7(i80,  7877, 
8780,  Thai  Die  ecleslial  angels  say  only  concerning  the  truths  of  faith,  yea,  yea, 
or  nay,  nay,  Imt  that  Uie  spiritual  angels  reason  whether  it  be  so  or  not  so,  n.  202, 
337,  2715,  3246,  4448,  91!)(i. 

bbb  That  to  love  tlie  Loi  d  is  to  live  according  to  His  commandments,  n.  10,143, 
10,153,  10,310,  10,578,  10.(;48. 

«^'^c  That  neighborly  love  consists  in  doing  what  is  good,  just,  and  right,  in  every 
work  and  in  every  function,  from  an  affection  of  what  is  good,  just,  and  right,  n. 
8120—8122.  10,310,  10. 330,  That  a  life  of  neighborly  love  is  a  life  according  to 
the  Lord's  commandments,  n,  3249, 

410 


OF  A  FIFTH  EARTH  IN  THK  STARKT  IIKAYEN.      1G9  171 


them,  are  tliey  wlio  are  principled  in  faith  ;  for  they  act  from  a 
principle  of  faith,  which  is  then  called  conscience.  They  said 
that  they  perceived  these  things  to  he  so,  and  tlins  perceived 
also  what  faith  is.  I  discoursed  with  them  hy  spiritual  ideas, 
wherehy  such  things  may  be  exhibited  and  comprehended  in 
light. 

170.  Tlie  spirits  with  wliom  I  now  discoursed  were  from  the 
northern  part  of  their  eaith.  I  was  afterwards  led  to  those  who 
were  on  the  western  part.  These  also,  being  desirous  to  dis- 
cover who  and  what  I  was,  immediately  said  that  there  was 
nothing  in  me  but  evil,  thinking  thus  to  deter  me  from  ap- 
proaching nearer.  I  was  enabled  to  perceive  that  this  was  their 
manner  of  accosting  all  who  come  to  them  ;  and  it  was  granted 
me  to  reply  that  I  well  knew  it  to  be  so,  and  that  in  them  also 
there  was  nothing  but  evil,  by  reason  that  every  one  is  born  to 
evil,  and  therefore  whatever  comes  from  man,  spirit,  or  angel, 
as  from  what  is  his  own,  or  from  his  selfhood,  is  nothing  but 
evil,  inasmuch  as  all  good  in  eveiy  one  is  from  the  Lord. 
Hence  they  perceived  that  I  was  in  the  truth,  and  I  was 
admitted  to  discourse  with  them.  They  then  showed  me  their 
i<lea  concerning  evil  in  man,  and  concerning  good  from  the 
Lord,  how  they  are  separated  from  each  other.  They  placed 
one  near  the  other,  almost  contiguous,  but  still  distinct,  yet  as 
it  were  bound  in  a  manner  inexpressible,  so  that  the  good  led 
tiie  evil,  and  restrained  it,  insomuch  that  it  was  not  allowed  it 
to  act  at  pleasure  ;  and  thus  the  good  bended  the  evil  in  what- 
ever direction  it  desired,  without  the  evil  knowing  anything  of 
it.  In  this  manner  they  exhibited  the  dominion  of  good  over 
evil,  and  at  the  same  time  a  state  of  freedom.  They  then  asked 
Jiow  the  Lord  appeared  amongst  the  angels  from  our  earth.  1 
said  that  he  appeared  in  the  sun  as  a  man,  encompassed  therein 
with  a  liery  solar  principle,  whence  the  angels  in  the  heavens 
derive  all  light ;  and  that  the  lieat  which  proceeds  thence  is 
Divine  Good,  and  that  the  liglit  which  proceeds  thence  is  Divine 
Truth,  each  originating  in  the  Divine  Love,  which  is  the  fiery 
principle  appearing  around  the  Lord  in  that  sun  ;  but  that  that 
sun  oidy  appears  to  the  angels  in  heaven,  and  not  to  the  spirits 
wlio  are  beneath,  since  they  are  more  removed  tVom  the  recep- 
tion ()f  the  good  of  love  and  of  the  truth  of  faith,  than  the  angels 
who  are  in  the  heavens.  See  above,  n.  40.  It  was  granted 
them  thus  to  inquire  concerning  the  Loi'd,  and  concerning  His 
appearance  before  the  angels  tVom  our  earth,  inasnuicli  as  it 
pleased  the  Lord  at  that  instant  to  present  himself  before  them, 
and  to  reduce  into  order  the  things  which  had  been  disturbed 
by  tlie  evil  spirits  of  whom  they  complained.  Tliis  also  was  the 
reason  why  I  was  led  thither,  that  I  mighL  be  an  eye-witness  of 
these  things. 

171.  There  was  then  seen  an  obscure  cloud  towards  the  east 

411 


171,  172 


ON  TUE  EARTHS  IN  TIIK  UNIVERSE. 


descending  from  on  liigli,  wlucli  in  its  descent  appeared  by 
degrees  bright  and  in  a  Iniman  form.  At  lengtli  tlie  liuniau 
form  a})peared  in  beams  of  flaming  lustre,  encomj^assed  with 
small  stars  of  the  same  radiance  ;  thus  the  Lord  pn!?cnl-ed  Him- 
self before  the  spirits  with  whom  I  was  discoursing.  y\.t  Ilis  pre- 
sence all  the  spirits  thereabouts  were  instantly  gathei'ed  together 
from  all  sides  ;  and  when  they  were  come  they  were  separated, 
the  good  from  the  evil,  the  good  to  the  right  and  the  ev'A  to  the 
left,  and  this  in  an  instant  as  of  their  OM'n  accord.  Those  on  the 
right  were  arranged  in  order  according  to  the  nature  and  quality 
of  their  good,  and  those  on  the  left  according  to  the  nature  and 
quality  of  their  evil ;  and  they  who  were  good  were  left  to  form 
amongst  themselves  a  celestial  society,  but  the  evil  were  cast 
into  the  hells.  Afterwards  I  saw  that  those  beams  of  flaming 
lustre  descended  to  the  lower  parts  of  the  earth  thereabouts  to 
a  considerable  depth,  and  then  they  appeared  at  one  time  in  a 
flaming  lustre  verging  to  lucidit}',  at  another  time  in  a  lucidity 
verging  to  obscuiity,  and  lastly  in  obscurity  ;  and  I  was  told  by 
the  angels  that  that  appearance  is  according  to  the  reception  of 
truth  from  good,  and  of  the  false  principle  from  evil,  with  those 
who  inhabit  the  lower  parts  of  that  earth,  and  that  the  beams  of 
flaming  lustre  themselves  were  subject  to  no  sucli  variableness. 
I  was  told  also,  that  the  lower  parts  of  that  earth  were  iidiabited 
both  by  the  good  and  by  the  evil  ;  but  that  they  were  carefully 
separated,  to  the  intent  that  the  evil  might  be  ruled  by  the  good 
from  the  Lord.  The  angels  added,  that  the  good  wei-e  by  turns 
elevated  thence  into  heaven  by  the  Lord,  and  that  others 
succeed  in  their  place,  and  so  on  perpetually.  L>  that  descent, 
the  good  wej-e  separated  from  the  evil  in  like  manner  as  above, 
and  all  things  M-ere  rednced  to  order ;  for  the  evil,  by  various 
arts  and  cunning  contrivances,  iiad  insinuated  themselves  into 
the  dwellings  of  the  good  there,  and  had  infested  them  ;  and 
this  was  the  cause  of  the  present  visitation.  That  cloud,  which 
in  descending  appeared  by  degrees  bright  and  in  a  Human  form, 
and  afterwards  as  beams  of  flaming  lustre,  was  an  angelic  society 
with  the  Lord  in  the  midst.  Hence  was  shown  the  meaning  of 
the  Lord's  words  in  the  Gospels,  where,  speaking  of  the  last 
judgment.  He  says,  "  That  He  should  come  with  the  angels  in 
the  clouds  of  heaven,  with  glory  and  power. ''^ 

172.  Afterwards  there  were  seen  some  monkish  sjurits,  viz., 
such  as  had  been  travelling  monks  or  n)issionaries  in  the  world, 
of  whom  mention  was  made  above  ;  and  there  was  also  seen  a 
crowd  of  spirits  who  were  from  that  earth,  several  of  them  evil, 
whom  the  monkish  spirits  had  seduced  and  drawn  over  to  favor 
their  opinions  :  these  were  seen  on  the  eastern  side  of  that  earth, 
from  whence  they  drove  away  the  good,  who  betook  themselves 
to  the  northern  side  of  the  earth,  of  whom  m'c  have  spoken  above. 
That  crowd  with  their  seducers  was  collected  into  one  body, 
412 


OF  A  FIFTH  KARTII  IN  THE  ST AKRY  HEAVEN.      l~-2  174 

amounting  to  some  thousands,  and  was  separated  when  the  evil 
Avere  cast  into  the  hells.  I  was  permitted  to  discoui'se  with  one 
spirit  who  was  a  monk,  and  to  ask  him  what  he  did  there.  He 
replied  that  he  taught  them  coiiceriung  the  Lord.  I  asked, 
w'l)at  hesides.  lie  said,  concerning  heaven  and  liell.  I  asked, 
what  further.  He  said,  concerning  a  belief  in  all  that  he  should 
say.  I  asked  again,  if  he  taught  anything  else.  He  said,  con- 
cerning the  power  of  remitting  sins,  and  of  opening  and  shutting 
heaven.  He  was  then  examined  as  to  what  he  knew  concerning 
the  Lord,  concerning  the  truths  of  faith,  concerning  the  remis- 
sion of  sins,  concerning  man's  salvation,  and  concerning  heaven 
and  hell ;  and  it  was  discovered  that  he  knew  scarce  anything, 
that  he  was  in  an  obscure  and  false  pi  inciple  concerning  all  and 
singular  the  truths  appertaining  to  the  above  subjects,  and  that 
he  was  possessed  solely  by  the  lust  of  gain  and  dominion  which 
he  had  contracted  in  the  world  and  brought  with  him  thence  ; 
wherefore  he  was  told  that,  inasmuch  as  he  had  travelled  so  far 
as  that  earth  under  the  instigation  of  that  lust,  and  was  so  very 
ignorant  in  points  of  doctrine,  he  must  needs  deprive  the  spirits 
of  that  eartli  of  celestial  light,  and  cause  in  them  the  darkness 
of  hell,  and  thus  bring  them  under  the  dominion  of  hell,  :ind 
not  of  the  Lord.  Moreover  he  was  cunnin";  and  crafty  to  seduce 
others,  but  dull  and  stupid  in  heavenly  things ;  wherefore  lie 
was  cast  thence  into  hell.  Thus  the  spirits  of  that  earth  were 
freed  from  those  monkish  spirits. 

173.  The  spirits  of  that  earth  mentioned  also,  among  otlier 
particulars,  that  those  strangers,  who,  as  has  been  said,  were 
monkish  spirits,  used  all  their  endeavors  to  persuade  them  to 
live  in  society,  and  not  separate  and  solitary  ;  for  spirits  and 
angels  dwell  and  associate  in  like  manner  as  in  the  world  5  tliev 
who  have  dwelt  in  a  collected  state  in  the  Avorld,  dwell  also  in  a 
collected  state  in  another  life;  and  they  who  have  dwelt  in  a 
separate  state,  divided  into  houses  and  families,  dwell  alsi^  in  a 
separate  state  in  another  life.  These  spirits  on  their  earth, 
while  they  lived  there  as  men,  had  dwelt  in  a  separate  state, 
house  and  house,  families  and  families,  and  thus  nation  and 
nation  apart,  and  hence  they  knew  not  what  it  was  to  dwell 
together  in  society  ;  wherefore  when  it  was  told  them  that  those 
strangers  wished  to  persuade  them  to  dwell  in  society,  to  the 
intent  that  they  might  reign  and  rule  over  them,  and  that  they 
could  not  otherwise  subject  them  to  themselves  and  make  them 
slaves,  they  replied  that  they  were  totally  ignorant  what  was 
meant  by  reigning  and  ruling.  That  they  fly  away  at  the  very 
idea  of  rule  and  dominion,  was  made  manifest  to  me  from  this 
circumstance,  that  one  of  them,  who  accompanied  us  back  again, 
wlien  I  showed  him  the  city  in  which  I  dwelt,  at  the  lirst  sight 
of  it  fled  away,  and  was  no  more  seen. 

171.  I  then  discoursed  with  the  attendant  angels  concerning 

413 


174 


ON  THE  EAKXnS  IN  THE  UNIVERSE. 


dominion,  observing  that  there  were  two  kinds  of  dominion,  one 
of  neighborl}'  love,  and  the  other  of  self-love ;  and  that  the 
dominion  of  neighborly  love  has  place  among  tliose  who  dwell 
separated  into  houses,  families,  and  nations ;  whereas  the  do- 
minion of  self-love  has  place  among  those  who  dwell  together 
in  society.  Among  those  who  live  separated  into  houses, 
families,  and  nations,  he  has  dominion  who  is  the  lather  of  the 
nation,  and  under  him  the  father  of  families,  and  under  these 
the  father  of  each  particular  house:  he  is  called  the  father  of 
the  nation  in  whom  the  families  originate,  from  which  families 
the  houses  arc  derived;  but  all  these  exercise  a  dominion  of 
love,  like  tliat  of  a  fatlier  towards  his  children,  who  teaches 
them  how  they  ought  to  live,  provides  for  their  good  to  the 
utmost  of  his  power,  and  distributes  among  them  all  that  he 
possesses;  while  it  never  enters  into  his  mind  to  subject  them 
to  himself,  as  subjects  or  as  servants,  but  he  loves  that  they 
should  obey  him  as  children  obey  their  father :  and  inasmuch  as 
this  love  increases  in  descending,  as  is  generally  known,  there- 
fore the  father  of  the  nation  acts  from  a  principle  of  more 
inward  love  than  the  father  himself  from  whom  the  children  are 
next  descended.  Such  also  is  the  dominion  which  has  place  in 
the  heavens,  inasmuch  as  such  is  the  Lord's  dominion  ;  for  His 
dominion  is  grounded  on  a  principle  of  Divine  Love  towards  the 
whole  human  race.  But  the  dominiiui  of  self-love,  which  is 
opposite  to  the  dominion  of  noighborl}'  love,  began  when  man 
alienated  himself  from  the  Lord;  for  in  proportion  as  man  does 
not  love  and  worship  the  Lord,  in  the  same  proportion  he  loves 
and  worships  himself,  and  in  the  same  proportion  also  he  loves 
the  world.  Then  it  was,  that,  compelled  by  motives  of  self- 
preservation  and  security  from  injustice,  nations,  consisting  of 
families  and  houses,  cemented  themselves  into  one  body,  and 
established  governments  under  various  forms;  for  in  proportion 
as  self-love  increased,  in  the  same  proportion  all  kinds  of  evil, 
as  enmity,  envy,  hatred,  revenge,  cruelty  and  deceit,  increased 
with  it,  being  exercised  towards  all  who  opposed  that  love ; 
because  from  man's  selfhood,  which  has  rule  in  those  who  are 
principled  in  self-love,  nothing  but  evil  springs,  inasmuch  as 
man's  selfhood  is  nothing  else  but  mere  evil,  and  of  consequence 
is  not  receptive  of  any  good  from  heaven.  Hence  self-love, 
while  it  has  dominion,  is  the  hither  of  all  such  evils       and  it  is 

(idd  That  man's  selfhood,  which  he  derives  from  his  parents,  is  nothing  but  dense 
evil,  n.  210,  215,  731,  874,  876,  987,  1047,  2307,  2318,  3518,  3701,  3812,  8480,  8550, 
10,283.  10,284,  10,280,  10,731.  That  man's  selfhood  consists  in  loving  himself  more 
than  God,  and  the  world  more  than  heaven,  and  in  making  light  ot  his  neighbor 
in  respect  to  himself,  except  it  be  for  the  sake  of  himself,  and  thus  from  motives  of 
self-lave  and  the  love  of  the  world,  u.  694,  731,  4317,  5660.  That  all  evils  flow 
from  self-love  and  the  love  of  the  world,  when  they  have  dominion,  n.  1307,  1308, 
1321,1594,  1091,3413,7255,7376,7480,  7488,  8318,  9335,  9348,  10,038.  10.742 
These  evils  are  contempt  of  others,  enmity,  hatred,  revenge,  cruelty,  aud  deceit 

414 


OF  A  FIFTH  EARTfl  IN  TFIE  STARRY  IIE.IVKN.      17i  176 


alao  a  love  of  such  a  nature,  that  wliere  it  is  left  witliout 
restriiiiit,  it  gra'^ps  at  a  universal  dominion  over  the  whole 
earth,  and  wislies  to  possess  the  property  of  all ;  nay,  it  is  not 
even  content  with  this,  but  would  have  dominion  over  heaven 
also,  as  may  appear  from  the  example  of  modern  Babylon. 
Sncli  tlien  is  the  dominion  of  self-love,  from  whicli  the  dominion 
of  neigliborly  love  diffors  as  much  as  heaven  does  from  hell. 
But  notwithstanding  the  dominion  of  self-love  is  sucli  in  socie- 
ties, or  in  kingdoms  and  empires,  there  is  still  existing  a  do- 
minion of  neighborly  love,  even  in  those  collective  bodies  of 
men,  with  those  who  are  wise  from  a  principle  of  faith  and  love 
towards  God,  for  such  love  their  neighbor.  That  such  also  in 
the  heavens  dwell  distinct  as  to  nations,  families,  and  houses, 
although  in  societies  together,  but  according  to  spiritual  affini- 
ties, which  have  relation  to  the  good  of  love  and  the  truth  of 
faith,  by  the  divine  mercy  of  the  Lord  will  be  shown  elsewhere. 

175.  I  afterwards  questioned  those  spirits  concerning  various 
particulars  in  regard  to  the  earth  from  whence  they  cauie,  and 
first,  concerning  their  Divine  worship  and  concerning  revelation. 
In  regard  to  Divine  worship,  they  said  that  nations  with  their 
families,  every  thirtieth  day,  meet  together  in  one  place,  and 
hear  preaching;  and  that  the  preacher  on  those  occasions,  from 
a  pulpit  a  little  raised  from  the  ground,  teaches  tliem  Divine 
truths  wliich  lead  to  tlie  good  of  life.  In  regard  to  revelation, 
they  said  that  itis  communicated  early  in  the  min-ning  in  a  state 
between  sleeping  and  waking,  when  they  are  ii\  an  interior  light 
not  as  yet  disturbed  by  the  bodily  senses  and  worldly  things  ; 
that  on  such  occasions  they  hear  the  angels  of  heaven  discours- 
ing concerning  Divine  truths,  and  concerning  a  life  in  confor- 
mity thereto ;  and  that  when  they  are  awake,  an  angel  appears 
to  them  in  a  white  garment  by  the  bed-side,  and  then  suddeidy 
vanishes  out  of  sight ;  and  that  hereby  they  know  that  what 
they  heard  was  from  heaven.  Thus  Divine  vision  is  distinguish- 
ed from  vision  not  Divine;  fur  in  vision  not  Divine  no  angel  ap- 
pears. They  added,  that  in  this  manner  revelations  are  made  to 
their  preachers,  and  sometimes  also  to  others. 

176.  On  questioning  them  concerning  their  houses,  they  said 
that  they  were  low,  being  built  of  wood,  with  a  flat  roof,  having 
a  cornice  sloping  downwards  ;  and  that  in  tVont  dwelt  the  hus- 
band and  wife,  in  the  next  chamber  the  children,  and  the  men- 
servants  and  maid-servants  to  the  back.  In  regard  to  food, 
they  said  that  they  drink  milk  with  water,  and  have  it  from 
cows,  which  are  woolly  like  sheep.  Of  their  manner  of  life,  they 
said  that  they  go  naked,  and  are  not  ashamed  of  it ;  also  that 
their  connections  are  with  those  of  their  own  families. 

n.  6667,  7372-7374,  9348.  10.038,  10,742.  And  that  from  thcs^'  evils  every  false 
principle  flows,  n.  1047,  10,283,  10,284,  10,286. 

415 


177,  178 


ON  THE  EARTHS  IN  THE  UNIVERSE, 


177.  In  regard  to  tlie  sun  of  that  earth  tliey  rehxted  that  it 
appears  to  the  inhabitants  of  a  flaniinij  coh:)r;  that  the  length 
of  their  years  is  two  liundred  days,  and  that  a  day  equals  nine 
hours  of  our  time,  which  they  could  conclude  from  the  length 
of  the  days  of  our  earth  perceivable  in  me  ;  and  further,  that 
they  have  a  perpetual  spring  and  summer,  and  consequently 
that  the  fields  are  ever  green,  and  the  trees  ever  bearing  fruit: 
the  reason  of  this  is,  because  their  year  is  so  short,  being  equal 
only  to  seventy-tive  days  of  our  time  ;  and  when  this  is  the  case, 
the  cold  does  not  continue  long  in  winter  northeheatin  summer, 
and  of  consequence  the  ground  is  in  a  continual  state  of  vegeta- 
tion. 

178.  Concerning  the  ceremonies  preparator}^  to  and  attend- 
^ing  mari'iage,  they  related  that  a  daughter,  when  she  arrives  at 
a  marriageable  age,  is  kept  at  home,  nor  is  she  allowed  to  leave 
the  house  till  the  day  she  is  to  be  married  ;  that  then  she  is  con- 
ducted to  a  certain  connubial  house,  where  there  are  also 
several  other  young  women  arrived  at  the  same  age  brought  to- 
gether, and  there  they  are  placed  behind  a  screen,  which  reach- 
es to  the  middle  of  the  body,  so  that  they  appear  naked  as  to 
the  breast  and  tace:  and  that  on  such  occasions  the  young  men 
come  thither  to  choose  for  themselves  a  wife  ;  and  when  a 
young  man  sees  a  young  wonuxn'that  seems  to  suit  him,  and  to 
whom  his  mind  inclines  him,  he  takes  her  by  the  hand  ;  and  if 
she  then  follows  him,  he  leads  her  to  a  house  prepared  for  the 
purpose,  and  she  becomes  his  wife ;  for  they  discover  from  the 
face  whether  they  agree  in  mind,  inasmuch  as  every  one's  face 
on  that  earth  is  an  index  of  the  mind,  being  free  from  deceit  and 
dissimulation.  For  the  preservation  of  decency,  aud  to  suppress 
lasciviousness,  an  old  man  is  seated  behind  the  young  women, 
and  an  old  woman  at  the  side  of  them,  to  make  their  observa- 
tions. There  are  several  such  places  to  which  the  young  women 
are  conducted  :  and  also  stated  times  for  the  voung  men  to 
make  their  choice  :  for  if  they  do  not  rind  a  young  woman  to 
suit  them  in  one  place,  the}'^  go  to  another ;  and  if  not  at  one 
time,  tliey  return  again  at  a  future  time.  They  said  further, 
that  a  husband  has  only  one  wife,  and  in  no  case  more  than  one, 
because  to  have  more  than  one  is  contrary  to  Divine  order. 


THE  END. 


416 


THE  LAST  JUDGMENT. 


[27] 


417 


AN  ACCOUNT  OF 


THE  LAST  JUDGMENT 

AND  THE 

BABYLON  DESTROYED 


SHO IV/XG  THAT  ALL  THE  PREDICTIONS  IN  THE  APOCAL  YPSE 
ARE  AT  THIS  DAY  FULFILLED 


FROM  THINGS  HEARD  AND  SEEN 


FROM  THE  LATIN  OF 


EMANUEL  SWEDENBORG 

Servant  of  the  Lord  ^esus  Christ 

Being  a  translation  of  his  work  entitled,  "  De  Ultimo  Judicio.  et  de  Babylonia  Destructa  :  tta 
quod  omnia  quae  in  Apocalypsi  pra&dicta  sunt,  hodie  impleca  sint.    £x  auditis 
et  visis."   Londini,  1758 


NEW  YORK 

AMERICAN  SWEDENBORG  PRINTING  AND  PUBLISHING 
SOCIETY 

20    COOPER    UN' ION 


MDCCCLXXXII 


CONTENTS. 


Beetioni, 


Tliat  the  day  of  the  Last  Judgment  does  not  mean  the  destruction  of  the 

World   1—5 

That  the  procreations  of  the  Human  Race  and  the  Earth  will  never  cease  6—13 

That  Heaven  and  Hell  are  from  Mankind   14—22 

That  all  who  have  ever  been  born  Men  from  the  beginning  of  creation, 

and  are  deceased,  are  cither  in  Heaven  or  in  Hell   23  —27 

That  the  Last  Judgment  must  be  whore  all  are  together,  and  therefore 

in  the  Spiritual  World,  and  not  upon  Earth   28—32 

That  the  Last  Judgment  exists  when  the  end  of  the  Church  is ;  and  that 

the  end  of  the  Church  is  when  Faith  is  not  because  Charity  is  not  33—39 

Extracts  from  the  Arcana  Coelestia  

That  all  things  which  are  predicted  in  the  Apocalypse  are  at  this  day 

fulfilled   40—44 

That  the  Last  Judgment  has  been  accomplished   45 — 52 

Of  the  Babylon  and  its  destruction   63—64 

Of  the  former  Heaven  and  its  abolishment   65—72 

Of  the  state  of  the  World  and  of  the  Church  hereafter   73—74 


OF 


THE  LAST  JUDGMENT, 

AND 

THE  BABYLON  WlllCn  HAS  BEEN  DESTROYED. 


THAT  THE  DAY  OF  THE  LAST  JUDGMENT  DOES  NOT  MEAN  THE 
DESTRUCTION  OF  THE  WORLD. 

1.  Those  who  have  been  nnacqnainted  with  the  spiritual  sense 
of  the  Word,  have  always  understood  that  everything  in  the  visi- 
ble world  will  be  destroyed  in  the  day  of  the  last  judgment; 
for  it  is  said,  that  heaven  and  earth  are  then  to  perish,  and  that 
God  will  create  anew  heaven  and  a  new  earth  :  in  which  opinion 
they  have  also  coiitirined  themselves  because  it  is  said,  that  all 
men  ai'e  then  to  rise  from  their  graves,  and  that  the  good  are 
then  to  be  separated  from  the  evil,  with  more  to  the  samepur- 
poi-t :  but  it  is  thus  expressed  in  the  literal  sense  of  the  Word, 
because  this  sense  of  the  Word  is  luitural,  and  in  the  ultimate 
of  Divine  order,  of  which  the  whole  and  every  part  contains  a 
spiritual  sense  within  it :  for  which  reason,  he  who  compre- 
liends  the  Word  ord}'^  according  to  the  sense  of  the  letter,  may 
be  led  into  various  opinions,  as  actually  is  the  case  in  the 
Christian  world,  where  so  many  heresies  exist  from  this  ground, 
and  every  one  of  them  is  confirmed  from  the  Word.  But  since 
no  one  has  hitherto  known,  that  in  the  wliole,  and  in  every  part 
of  the  Word  there  is  a  spiritual  sense,  nor  even  what  a  spiritual 
sense  is,  therefore  they  who  have  embraced  this  opinion  con- 
cernij.g  the  last  judgment  are  pardonable.  But  still  they  niay 
now  know,  that  neither  the  visible  heaven  nor  the  habitable 
earth  will  perish,  but  that  both  will  remain  for  ever  ;  and  that  by 
a  new  heaven  and  a  new  earth  is  to  be  understood  a  new  church, 
both  in  the  heavens  and  on  the  earth  :  it  is  said  a  new  church 
in  the  heavens,  for  there  is  a  church  in  the  heavens,  as  well  as 
on  the  earth;  for  there  also  is  the  AVord,  and  likewise  preach- 
ings, and  Divine  worship  like  that  on  the  cartli ;  yet  with  a  dif- 
ference, that  all  these  things  are  in  a  more  perfect  state,  be- 
cause they  are  not  in  the  natural  world,  but  in  the  s})iritual  ; 
lience  all  who  dwell  there  are  spiritual  men,  and  not  natural  as 
they  were  in  the  world.  Tiiat  it  is  so,  may  be  seen  in  the  work 
on  IIeaven,  in  a  special  prticle,  on  the  conjunction  of  heaven 


12,  13 


OF  THE  LAST  JUDGMEXT,  A>'D  THE 


with  man  by  the  ^ord,  n.  303  to  310 ;  and  on  Divine  worship 
in  lieaven,  n.  221  to  227. 

2.  The  passages  in  the  "Word,  in  ^yhich  mention  is  made  of 
the  destruction  of  heaven  and  earth,  are  the  following:  '"''Lift 
nj)  your  eyes  to  heaven,  and  look  upon  the  land  Itiuath  /  the 
heavens  are  ahout  to  perish  like  sinoke^  and  the  land  shall  wax 
old  like  a  garment,^''  Isaiah  li.  6.  "Behold,  I  am  about  to 
create  new  heavens,  and  a  new  earth;  neither  shall  former  things 
he  reincnibered^''  Isa.  Ixv.  17.  "I  will  make  new  heavens  and 
a  neiD  earth^''  Isa.  Ixvi.  22.  '■'•The  stars  of  heaven  have  fallen 
to  the  ecu  th,and  heaven  has  departed  like  a  scroll  rolled  together.-'' 
Rev.  vi.  13,  14:.  '•'I saio  a  great  throne,  ayid  oixe  sitting  thereon, 
from  whose  face  the  earth  and  the  heaven  fled  away,  and  their 
place  was  not found,^^  Rev.  xx.  11.  '■'I saw  a  new  heaven' and 
a  nexc  earth,  for  the  first  heaven  and  the  first  earth  had  passed 
away,'''  Rev.  xxi.  1.  In  these  passages,  by  a  new  heaven  is 
not  meant  a  visible  heaven,  but  the  very  Iieaven  where  the 
human  race  is  assembled  ;  for  a  heaven  was  formed  from  all  the 
human  race,  who  had  lived  since  the  commencement  of  the 
Christian  church  ;  but  they  who  were  in  it  were  not  angels,  but 
spirits  of  various  religions  ;  this  heaven  is  understood  by  the  first 
heaven  which  was  to  perish  :  but  how  this  was,  shall  be  spc 
cially  declared  in  what  follows  ;  here  is  related  only  so  much  as 
serves  to  show  what  is  meant  by  the  first  heaven  which  was  to 
perish.  Every  one  even,  who  thinks  from  a  so4ne\vhat  enlight- 
ened reason,  may  perceive,  that  it  is  not  the  starry  heaven,  the 
60  immense  firmament  of  creation,  which  is  here  meant,  but  that 
it  is  heaven  in  a  spiritual  sense,  where  augels  and  spirits  are. 

3.  That  a  new  earth  {or  land)  means  a  new  chui-ch  on  earth, 
has  hitherto  been  unknown,  for  every  one  by  land  in  the  TTord 
lias  understood  the  land,  when  yet  b}-  land  is  meant  the  church  ; 
in  a  natural  sense,  land  is  the  land,  but  in  a  spiritual  sense  it 
is  the  church,  because  they  who  are  in  the  spiritual  sense,  that 
is,  who  are  spiritual,  as  the  angels  are,  when  land  is  named  in 
the  "Word,  do  not  understand  the  land  itself,  but  the  nation 
which  is  there,  and  its  Divine  worship  ;  hence  it  is  that  by  land 
is  signitied  the  church  ;  that  it  is  so,  may  be  seen  in  the  Akca.- 
NA  CcEXESTiA,  as  quoted  below. » 

a  From  the  Arcaxa  Coxestia.  That  by  land  in  the  Word  is  signified  the  king- 
dom of  the  Lord  and  the  church,  n.  6()2,  1066.  1067.  1262.  1413,  1607.  2928,  3355, 
4447,  4535.  5577,  8011,  9325,  9643.  Chiefly  for  this  reason,  because  by  land  is  un- 
derstood the  land  of  Canaan,  and  the  church  was  there  from  the  most  ancient 
times  ;  hence  also  it  is.  that  heaven  is  called  the  heavenly  Canaan,  n.  567.  3686. 
4447,  4454.  4516.  4517.  5136,  6516.  9325,  9327.  And  because  in  a  spiritual  sense 
by  land  is  understood  the  nation  which  is  there,  and  its  worship,  n.  1262.  That 
bence  the  land  s.gnilies  various  things  pertaining  to  the  church,  n.  620.  636,  1067, 
2571.  3368,  3379.  3404.  8732.  That  the  people  of  the  land  are  they  who  belong  to 
the  spiritual  church,  n.  2928.  That  an  earthquake  is  a  change  of  the  state  of  the 
church,  n.  3355.  That  a  new  heaven  ard  a  new  earth  signify  a  church,  n.  1733, 
1850.  2117.  2118,  3355.  4535.  10.373. 

4:2i 


BABYLON  WHICH  HAS  BEEN  DESTROYED. 


3—5 


I  will  liere  adduce  one  or  two  passages  from  the  Word,  hy  wliich 
in  some  measure  it  may  be  comprehended,  that  tlic  land  signili^s 
the  church.  '■'•The  cataracts  from  on  high  were  opened,  and  the 
foundations  of  the  land  were  shaJccn  /  i?i  breaking,  the  land  is 
broken  ;  in  agitating,  the  land  is  agitated  ;  in  reeling,  the  land 
reels  like  a  drunkard  ;  it  moves  to  and  fro  like  a  cottage  ;  and 
heavy  upon  ii  is  the  transgression  thereof''  Isa.  xxiv.  18,  19, 
20.  I  will  cause  a  man  to  be  more  rare  than  pure  gold  j 
therefore  I  will  remove  tJie  hea  ven,  and  the  land  shall  be  re- 
moved out  of  her  place,  in  the  day  of  the  fierce  anger  of  Jeho- 
vahr  Isa.  xiii.  12,  13.  "  The  land  was  agitated  before  Him, 
the  heavens  have  trembled,  the  sun  and  the  moon  are  become 
black,  and  the  stars  have  loith drawn  their  splendor^''  Joel  ii.  10, 
"  The  land  was  shaken  and  agitated,  and  the  foundations  of 
the  mountains  trembled  and  were  shaken,^''  Psalui  xviii.  7,  8; 
and  in  many  other  places. 

4.  Creating,  moreover,  in  the  spiritual  sense  of  the  Word, 
signifies  to  form,  to  establish,  and  to  regenerate  ;  so  that  creat- 
ing a  new  heaven  and  a  new  earth  signifies  to  establish  a  New 
Church  in  heaven  and  on  earth  ;  as  may  appear  from  the  fol- 
lowing passages  :  "  The  people  who  shall  be  created  shall  praise 
Jah,'"  Psalm  cii.  18.  "  Thou  sendest forth  the  spirit,  they  are 
created  ;  and  thou  renewest  the  faces  of  the  land,''''  Psalm  civ. 
30.  '■''Thus  said  Jehovah,  thy  Creator  0  Jacob,  thy  Former  0 
Israel,  for  I  have  redeemed  thee,  and  I  have  called  thee  by  thy 
name,  thou  art  Mine  /  every  one  called  by  My  name,  and  for 
My  glory  I  have  created,  I  have  formed  him,  yea  I  have  made 
him,^''  Isaiah  xliii.  1,  7  ;  and  in  other  places  :  hence  it  is,  that 
the  new  creation  of  man  is  his  reformation,  since  he  is  made 
anew,  that  is,  from  natural  he  is  made  spiritual ;  and  hence  it 
is  tliat  a  new  creature  is  a  reformed  man.'' 

5.  Concerning  the  spiritual  sense  of  the  Word,  the  small 
work  on  the  White  Hokse,  mentioned  in  the  Apocalypse,  may 
be  consulted. 

That  'he  most  ancient  church,  which  was  before  the  flood,  and  the  ancient 
church,  which  was  after  the  flood,  were  in  the  laud  of  Canaan,  n.  5()7,  3086,  4447, 
4454.  4516,  4517,  5136,  C516,  9327.  That  thence  all  the  places  there  became  re- 
presentative of  such  thinffs  as  arc  in  the  Lord's  kingdom  and  iu  tlie  church,  u. 
1505,3680,4447,5136.  Tluit  thi  rof  )re  Abraham  was  commanded  to  go  thither, 
since  among  his  posterity  from  .Iacol>,  a  representative  church  was  to  be  instituted, 
and  a  Word  written,  whoso  ultinjatc  sense  should  consist  of  the  representatives 
and  significatives  which  were  there,  n.  3686,  4447,  6136,  6516.  Hence  it  is  that 
by  land  and  by  the  land  of  Canaan  is  signified  the  church,  n.  3038,  3481,  3705, 
4447,  4517,  5757,  10,658. 

b  That  to  create  is  to  create  anew,  or  to  reform  and  regenerate,  n.  10,  88, 10,373, 
10,634.  That  to  create  a  new  heaven  and  a  new  earth,  is  to  institute  a  new 
church,  n.  10,373.  That  by  the  creation  of  neaveu  and  earth  in  the  beginning  of 
Genesis,  in  the  internal  sense,  is  described  the  institution  of  the  celestial,  which 
was  the  most  ancieut  church,  n.  8891,  9942.  10,545. 

425 


6—9 


OF  THE  LAST  JUDGMENT,  AND  TUE 


THAT  THE  PROCREATIONS  OF  THE  HUMAN  RACE  ON  THE  EARTH 
WILL  NEVER  CEASE. 

6.  They  who  have  adopted  as  their  belief  concerning  the  last 
judgment,  that  all  things  in  the  heavens  and  on  the  earth  are 
then  to  perish,  and  that  a  new  heaven  and  a  new  earth  will 
become  extant  in  their  place,  believe,  because  it  follows  of  con- 
sequence, that  the  generations  and  procreations  of  the  human 
race  are  therefore  to  cease  ;  for  they  think  that  all  things  will 
be  then  accomplished,  and  that  man's  future  state  will  be  quite 
different  from  his  former  one :  but  since  the  day  of  the  last 
judgment  does  not  mean  the  destruction  of  the  world,  as  was 
shown  in  the  preceding  article,  it  also  follows  that  the  human 
race  will  continue,  and  that  procreations  will  never  cease. 

7-  That  the  procreations  of  the  human  race  will  continue  to 
etcrnit}',  is  plain  from  many  considerations,  of  which  some  are 
adduced  in  the  work  on  Heaven,  and  of  which  the  following 
are  the  principal : — 

I.  That  the  human  race  is  the  basis  on  which  heaven  is 
founded. 

II.  That  the  human  race  is  the  seminary  of  heaven. 

III.  That  the  extension  of  heaven,  which  is  for  angels,  is  so 
immense,  that  it  cannot  be  filled  to  eternity. 

IV.  That  they  are  but  few  respectively,  of  whom  heaven  at 
present  is  formed. 

V.  That  the  perfection  of  heaven  increases  according  to 
plurality. 

VI.  And  tliat  ever\'  Divine  work  has  respect  to  Infinity  and 
Eternity. 

9.  That  the  hvman  race  is  the  basis  on  which  heaven  is 
fonnded,  is  because  man  was  last  created,  and  that  which  is 
last  created  is  the  basis  of  all  that  precedes.  Creation  com- 
menced from  the  supreme  or  inmost,  because  from  the  Divine  ; 
and  proceeded  to  ultimatt-d  or  extremes,  and  then  first  sub- 
sisted. The  ultiniate  of  creation  is  the  natural  \vorld,  in- 
cluding the  terraqueous  globe,  with  all  things  on  it.  When 
these  were  finished,  then  man  was  created,  and  into  him  were 
collated  all  things  of  Divine  order  from  first  to  last ;  into  his  in- 
most were  collated  those  things  of  that  order  which  ai'e  primary  ; 
and  into  his  ultimates  those  which  are  ultimate;  so  that  nuui 
was  made  Divine  order  in  form  :  hence  it  is  that  all  things  in 
man  and  with  uiaTi,  are  both  from  heaven  and  from  the  world, 
those  of  his  mind  from  heaven,  and  those  of  his  body  from  the 
world  ;  for  the  things  of  heaven  in-flow  into  his  thoughts  and 
affections,  and  dis])0se  them  according  to  reception  by  his  spirit, 
and  the  things  of  the  world  in-flow  into  his  sensations  and 
pleasures,  and  dispose  them  acc(>rding  to  reception  in  his  body, 
but  still  in  accommodation  to  their  agreement  with  the  thoughts 
426 


I5AIJYL0N  WUICII  HAS  EEF.N  DESTROYED.  9 

and  affec:i<ms  of  his  spirit.    That  it  is  so,  may  be  seen  in  se- 
veral articles  in  the  work  on  Heaven  and  Hell,  especially  in 
the  following:  That  the  universal  heaven,  in  one  complex,  has 
reference  to  one  man,  n.  59  to  67.    That  every  society  in  heaven 
has  the  like,  n.  68  to  72.  That  hence  every  angel  is  in  a  jierfcct 
human  form,  n.  73  to  77.    And  that  this  is  from  the  Divine 
Human  of  the  Lord,  n.  78  to  86.  And  moreover  under  the  article 
of  the  correspondence  of  all  things  of  heaven  Avith  all  of  man,  ii. 
87  to  112.  Of  the  correspondence  of  heaven  with  all  things  on 
earth,  n.  103  to  115.    And  of  the  form  of  heaven,  n.  200  to  212. 
From  the  above  order  of  creation  it  iiitiy  ap]>ear,  that  sncli  is  the 
binding  chain  of  connection  from  first  to  last,  lliat  all  things 
together  make  one,  in  wliich  the  prior  cannot  be  separated  from 
the  posterior  (just  as  a  cause  cannot  be  separated  I'rom  its  effect): 
and  that  thus  the  spiritual  world  cannot  be  separated  from  the 
natural,  nor  the  natural  world  from  the  spiritual:  nor  tlie  angelic 
heaven  from  the  human  race,  nor  the  human  race  from  the  an- 
gelic heaven  ;  wherefore  it  is  provided  by  the  Lord,  that  each 
shall  afford  a  mutual  assistance  to  the  other,  that  is  the  angelic 
heaven  to  the  liuman  race,  and  the  human  race  to  the  angelic 
heaven.    Hence  it  is,  that  the  angelic  mansions  are  indeed  in 
heaven,  and  to  appearance  separate  from  the  mansions  of  men, 
and  yet  are  with  man  in  liis  affections  of  good  and  truth  ;  their 
presentation  to  sight,  as  separate,  is  but  an  appearance  ;  as  may 
be  seen  in  an  ai-ticle  in  the  work  on  Heavex  and  Hkll,  where 
space  in  heaven  is  treated  of,  n.  191  to  199.  That  the  mansions 
of  angels  are  with  men  in  their  affections  of  good  and  truth,  is 
understood  by  these  words  of  the  Lord,  "  lie  lo/io  loveih  vie, 
keepeth  my  words,  and  my  Father  ^oill  love  him,  and  loe  will 
come  unto  him,  and  make  our  mansion  with  him,"  John  xiv. 
23  ;  by  the  Father  and  the  Loi-d  in  the  above  passage  is  also  sig- 
nified heaven,  for  where  the  Lord  is,  there  is  heaven,  since  the 
Divine  Proceeding  from  the  Lord  makes  heaven,  as  may  be 
seen  in  the  work  on  Heaven  and  Hell,  n.  7  to  12  ;  and  n.  11(» 
to  125.  And  likewise  by  these  words  of  the  Lord,  "  T/ie  Corn 
forte?-  the  Spirit  of  Truth  alideth  with  you,  and  is  in  you."  John 
xiv.  17  ;  the  Comforter  is  Divine  Truth  ])roceeding  from  the 
Lord,  for  which  reason  he  is  also  called  the  Spirit  of  Truth,  and 
Divine  Truth  makes  heaven,  and  also  angels,  because  they  are 
recipient  of  it ;  that  the  Divine  Proceeding  from  the  Lord  is 
Divine  Truth,  and  that  the  angelic  heaven  is  from  It,  may  be 
seen  in  the  work  on  Heaven  and  Hell,  n.  126  to  140.  "The 
like  is  also  understood  by  these  words  of  the  Lord,  "  27ie  kiny- 
dom  of  God  is  within  you,"  Luke  xvii.  21  ;  the  kingdom  of 
God  is  Divine  Good  and  Truth,  in  which  the  angels  are.  'i'hat 
angels  and  spirits  are  with  man,  and  in  liis  affections,  lias  been 
given  me  to  see  a  the  usand  times,  from  their  presence  and 
«ibode  with  me;  but  ar  gels  and  spirits  do  not  know  the  men 

427 


9,  10  OF  THE  LAST  JUDGMENT,  AND  THE 

with  Avliom  tliey  are,  iieitliev  do  men  know  tlie  angels  aad 
spirits  they  cohabit  with,  for  the  Lord  alone  knows  and  dis- 
poses this.  In  a  word,  tliere  is  an  extension  into  heaven  of  all 
the  affections  of  good  and  trnth,  and  coininimication  and  con- 
junction with  tliose  who  are  in  the  like  affections  there  ;  and 
there  is  an  extension  into  hell  of  all  the  affections  of  evil  and 
the  false,  and  a  communication  and  conjunction  with  those 
Avho  are  in  the  like  affections  there.  The  extensioji  of  the  af- 
fections into  the  si)iritual  world,  is  almost  like  that  of  sight  into 
the  natural  worhl  ;  communications  in  both  are  iiearlj  similar  ; 
yet  with  this  difference,  that  in  the  natural  world  there  are 
objects,  but  in  the  spii'itual  world  angelic  societies.  Hence 
it  appears,  that  the  connection  of  the  angelic  heaven  with 
the  human  ]-ace  is  such  that  the  one  subsists  from  the  other, and 
that  the  angelic  heaven  without  maidiind  would  be  like  a  house 
without  a  foundation,  for  lieaven  closes  into  mankind  and  rests 
upon  them.  The  case  in  this  is  the  same  as  with  each  parti- 
cular man  ;  his  spiritual  things,  Avhicli  pertain  to  his  thought 
and  will,  inflow  into  his  natural  things,  which  pertain  to  his 
Beiisatious  and  actions,  and  in  these  they  terminate  and  subsist; 
if  man  were  not  in  possession  of  them,  that  is,  if  he  were  with- 
out these  boundings  and  ultimates,  his  spiritual  things,  which 
pertain  to  the  thoughts  and  affections  of  his  spirit,  would  dis- 
solve away,  like  things  unbounded, or  like  those  which  have  no 
foundation  :  and  it  happens,  moreover,  when  a  man  passes  from 
the  natural  into  the  spiitual  world,  which  takes  place  when  he 
dies,  that  then,  since  he  is  a  spirit,  he  no  longer  subsists  on  his 
own  basis,  but  upon  the  common  basis,  which  is  mankind.  He 
who  knows  not  the  mysteries  of  heaven, may  believe  that  angels 
subsist  without  men,  and  men  without  angels  ;  but  I  cati  assev- 
erate from  all  niy  experience  of  heaven,  and  from  all  my  dis- 
course with  the  angels,  that  no  angel  or  spirit  subsists  apart 
from  man,  and  no  man  apart  from  spirits  and  angels,  hut  that 
there  is  a  mutual  and  reciprocal  cnnjunction.  From  this,  it  may 
now  be  seen  that  mankind  and  the  angelic  heaven  make  one, 
and  subsist  mutually  from,  and  interchangeably  with  each  other, 
and  thus  that  the  one  cannot  be  removed  from  the  other. 

10.  Tliat  vKtnliml  is  the  Seminar))  of  heaven,  will  appear  jrom 
a  subsecpieiil  ;irtieh',  in  which  it  will  he  shown,  that  heaven  and 
hell  are  from  mankind,  and  that  therefore  mankind  is  the  se- 
minary of  heaven.  It  must,  however,  first  he  mentioned,  that 
as  heaven  has  been  formed  of  the  human  race,  trom  the  first 
creation  until  now,  so  it  will  be  foi'med  and  enlarged  from  the 
same  source  hereafter.  It  is  indeed  possible  that  the  human  race 
on  one  earth  may  perish, which  comes  to  pass  when  they  separate 
themselves  entirely  from  the  Divine,  for  then  man  no  longer  has 
spiritual  life,  but  only  natural,  like  tliat  of  beasts;  and  when 
man  is  such  no  society  can  be  formed,  and  held  bound  by  laws, 
428 


BABYLON  WniCII  HAS  BEEN  DESTROYED. 


10—12 


since  without  tlic  influx  of  heaven,  and  thus  without  the  Di-  ' 
vine  government,  men  would  become  insane,  and  rusli  un- 
cliecked  into  every  wickedness,  the  one  against  tlie  other.  But 
although  mankind,  by  separation  from  the  Divine,  Avere  to 

Eerish  on  one  earth,  which  liowever  is  provided  against  by  the 
lOrd,  yet  still  they  would  continue  on  other  eartljs  ;  for  that 
there  are  earths  in  tlie  universe  to  some  liundreds  of  thousands, 
may  be  seen  in  the  little  work,  "Of  the  earths  in  our  Solah  Sys- 
tem called  Planets,  and  ofthe Earths  in  the  Starry  Heaven." 
It  was  declared  to  me  from  heaven,  that  the  liuman  race  on 
tnis  earth  would  liave  ])erished,  so  that  iu)t  one  man  woidd  have 
existed  on  it  at  this  day,  if  the  Lord  liad  not  come  into  the 
world,  and  on  this  earth  assumed  the  Human,  and  made  it  Di- 
vine ;  and  also,  unless  the  Lord  had  given  to  this  earth  such  a 
Word  as  might  serve  for  a  basis  to  the  angelic  heaven,  and  for 
its  conjunction  ^viih  mankind  ;  that  the  conjunction  of  heaven 
Avith  man  is  by  the  Word,  may  be  seen  in  the  work  on  Heaven 
and  Hell,  n.  303  to  310.  But  that  such  is  the  case  can  be 
comprehended  only  by  those  who  think  spiritually,  that  is,  by 
those  who  through  the  acknowledgment  of  the  Loi-d's  Divinity 
are  conjoined  with  heaven,  for  tliey  alone  are  able  to  think 
spiritually. 

11.  TJtat  the  extension  of  heaven^  which  is  for  angels,  is  so 
immense,  that  it  cannot  he  filled  to  eternity,  appears  from  what 
lias  been  said  in  the  work  on  Heaven  and  Hei.l,  On  the  im- 
mensity of  heaven,  n.  415  to  420 :  and  That  they  are  hut  few 
respectively  of  whom  heaven  is  at  present  formed,  in  the  little 
work  on  the  E^uiTns  in  the  Universe,  n.  126. 

12.  That  the  2>erfection  of  heaven  increases  according  to  plural- 
ity, results  from  its  form,  according  to  which  its  associations  are 
disposed  in  ordei-,  and  its  communications  flow,  for  it  is  of  all 
forms  the  most  perfect ;  and  in  proportion  to  the  increase  of 
numbers  in  that  most  perfect  form,  there  is  given  a  direction 
and  consent  of  more  and  moi-e  to  unity,  and  therefore  a  closer 
and  a  more  unanimous  conjunction;  the  consent  and  the  con- 
junction derived  from  it  increase  by  plurality,  for  every  thing 
is  there  inserted  as  a  mediate  relation  between  two  or  more, 
and  what  is  inserted  coniirms  and  conjoins.  The  form  of  hea- 
ven is  like  the  form  of  the  human  mind,  the  perfection  of  which 
increases  according  to  the  increase  of  truth  and  good,  from 
whence  are  its  intelligence  and  wisdom.  The  form  of  the  hu- 
man mind,  which  is  in  heavenly  wisdom  and  intelligence,  is 
like  the  ibi-m  of  heaven,  because  tlie  mind  is  the  least  image 
of  that  form  ;  hence  it  is,  that  on  all  sides  there  is  a  commu- 
nication of  the  thoughts  and  affections  of  good  and  truth  in  such 
men,  and  in  angels,  with  surrounding  societies  of  heaven  ;  and 
an  extension  according  to  the  increase  of  wisdom,  arid  thus  ac- 
cord'ng  to  the  plurality  of  the  knowledges  of  truth  implanted 

429 


2,  3  OF  THE  LAST  JUDGMENT,  AND  THE 

m  tlie  iiitellcct  and  according  to  the  abundance  of  the  affections 
of  good  iinphinted  in  tlie  will  ;  and  therefore  in  the  mind,  for 
the  mind  consists  of  the  intellect  and  the  will.  Tlio  human 
and  angelic  mind  is  such  that  it  may  he  enhirged  to  eternity, 
and  as  it  is  enlarged,  so  it  is  perfected  ;  and  this  is  especially 
the  case,  when  man  is  led  by  the  Lord,  for  he  is  then  intro- 
duced into  genuine  truths,  which  are  implanted  in  his  intel- 
lect, and  into  genuine  goods,  which  are  implanted  in  his  will 
for  the  Lord  then  disposes  all  things  of  such  a  mind  into  the 
form  of  heaven,  until  at  length  it  is  a  heaven  in  the  least  form. 
From  this  comparison,  which  is  a  true  ])ai-;illel,  it  is  evident, 
that  the  jdurality  of  the  angels  perfects  heaven.  Moreover, 
every  form  consists  of  various  parts  ;  a  foi  ni  which  does  not 
consist  of  the  various  parts,  is  not  a  form,  for  it  has  no  qualitj', 
and  no  changes  of  state  ;  the  quality  of  evei-y  form  results  from 
the  arrangement  of  various  things  within  it,  from  their  mutual 
respectiveness,  and  from  their  consent  to  unity,  by  virtue  of 
which  every  form  is  considered  as  one  thing ;  such  a  form,  in 
proportion  to  the  multitude  of  the  various  things  arranged 
within  it,  is  the  more  perfect,  for  every  one  of  them,  as  before 
observed,  contirms,  corroborates,  conjoins,  and  so  produces 
perfection.  Bat  this  is  still  more  j^lain  from  what  has  been 
shown  in  the  work  on  Heaven  and  Hell,  especially  where  it 
treats  on  the  following  subject :  That  every  society  of  heaven 
is  a  heaven  in  a  lesser  form,  and  every  angel  a  heaven  in  the 
least  form,  n.  61  to  58  ;  and  also  in  the  article,  Of  the  form  of 
heaven,  according  to  which  associations  and  communications 
have  place  there,  n.  200  to  212  ;  and  On  the  wisdom  of  the 
angels  of  heaven,  n.  265  to  275. 

13.  That  every  Divine  work  has  respect  tolnfinity  andEternity, 
is  evident  from  many  things  which  exist  both  in  heaven  and  in 
the  world  :  in  neither  of  them  is  there  ever  given  any  one  thing 
exactly  similar  to,  or  the  same  as,  any  other:  no  two  faces  are 
either  alike  or  identical,  nor  will  be  to  eternity  :  in  like  manner 
the  disposition  of  one  is  never  altogether  like  that  of  another  ; 
wherefore  tliere  are  as  many  faces  and  as  man}'  dispositions,  aa 
there  are  men  and  angels  ;  there  never  exists  in  any  one  man 
[in  whom  yet  there  arc  innumerable  parts  which  constitute  his 
body,  and  innumerable  afi'ections  which  constitute  his  disposi- 
tion], any  one  thing  quite  alike  to,  or  identical  with  any  one 
thing  in  another  man  ;  hence  it  is  that  everj'  one  leads  a  life 
distinct  from  the  life  of  another.  The  same  order  exists  in  the 
whole  and  in  every  part  of  nature  ;  that  such  iutinite  variety  is 
in  each  and  in  all,  is  because  they  all  originate  fiom  the  Di- 
vine, who  is  Infinite  ;  hence  there  is  a  certain  image  of  Infinity 
every  where,  to  the  end,  that  the  Divine  may  regard  all  things  aa 
His  own  work,  and  ai  the  same  time,  that  all  things,  as  His  work, 
may  have  respect  to  the  Divine.  A  familiar  instance  may  serve 
430 


B^VBVLON  WIIICU  HAS  BEEN  DESTROYED. 


13,  14 


to  illustrate  the  manner  in  wLicli  everything  in  nature  has  respect 
to  Iniinity  and  Eternity  ;  any  seed,  be  it  the  produce  of  a  tree,  or 
of  corn,  or  of  a  tiower,  is  so  created,  that  it  may  be  multiplied 
to  Infinity,  and  endure  to  Eternity  ;  for  from  one  seed  are  pro- 
duced many,  five,  ten,  twenty,  to  a  hundred,  and  from  each  of 
these  again  as  many  more ;  such  fructification  from  one  seed  con- 
tinuing but  for  a  century,  v^'ould  cover  the  surface  not  only  of  one, 
but  of  myriads  of  earths  ;  the  same  seeds  are  so  created,  that 
tlieir  durations  may  he  eternal ;  hence  it  is  evident,  that  the 
idea  of  Infinity  and  Eternity  is  contained  in  them;  and  the 
like  is  true  in  all  other  cases.  The  angelic  lieaven  is  the  end 
for  which  all  things  in  the  univei'se  were  created,  for  it  is  the 
end  on  account  of  which  mankind  exists,  and  mankind  is  the 
end  regarded  in  the  creation  of  the  visible  lieaven,  and  the 
earths  iuchided  in  it ;  wlierefore  that  Divine  work,  namely,  the 
angelic  heaven,  primarily  has  respect  to  Infinity  and  Eternity, 
and  therefore  to  its  multiplication  without  end,  for  the  Divine 
Himself  dwells  within  it.  Hence  also  it  is  clear,  that  the  hu- 
man race  will  never  cease,  for  were  it  to  cease,  the  Divine 
work  would  be  limited  to  a  certain  number,  and  thus  its  re- 
spectiveness  to  Infinity  would  perish. 


THAT  HEAVEN  AND  HELL  ARE  FROM  MANKIND. 

14.  It  is  altogether  unknown  in  the  Christian  world,  that 
heaven  and  hell  are  from  mankind  ;  for  it  is  believed  that  an- 
gels were  created  at  the  beginning,  and  that  heaven  was  formed 
of  them  ;  and,  that  the  devil  or  satan  was  an  angel  of  light, 
who,  becoming  rebellious,  was  cast  down  with  his  crew,  and 
that  this  was  tlie  origin  of  hell.  The  angels  are  greatly  as- 
tonished at  such  a  faith  in  the  Christian  world,  and  still  more, 
that  nothing  at  all  is  there  known  of  heaven,  when  yet  it  is  a 
primary  subject  of  doctrine  in  the  church  ;  and  since  such  ig- 
jiorance  prevails,  they  are  rejoiced  in  heart  that  it  has  now 
pleased  the  Loi"d  to  reveal  to  men  many  things  concerning 
heaven,  and  also  concerning  hell,  and  by  this  means,  as  far  as 
possible,  to  dissipate  the  darkness  which  daily  increases,  be- 
cause the  church  has  come  to  its  end  :  wherefore  they  wish  me 
to  declare  from  them,  that  there  is  no  one  in  the  universal 
heaven,  who  was  created  an  angel  from  the  first,  nor  any  devil 
in  hell  who  was  created  an  angel  of  light,  and  then  cast  down, 
but  that  all  both  in  heaven  and  in  hell  are  from  the  liuman 
race:  in  heaven  those  who  had  lived  in  the  world  in  heavenly 
love  and  faith,  and  in  hell  those  who  had  lived  in  hellish  lovo 
and  faith  ;  and  t  hat  it  is  hell  in  the  whole  complex,  which  ia 
called  the  devil  and  satan  ;  that  tlie  hull  behind,  wliich  is  th« 

431 


14,  15 


OF  THE  LAST  JUDGMENT,  AND  THE 


abode  of  evil  genii,  is  the  Devil,  and  the  hell  in  front,  which 
is  the  abode  oT  evil  spirits,  is  Satan. "What  the  one  hell  is, 
and  what  the  other,  may  be  seen  in  the  work  on  Heaven  and 
Hell,  towards  the  end.  Tlie  angels  said,  that  the  Christian 
world  have  conceived  such  a  belief  about  those  in  heaven  and 
hell,  from  certain  passages  in  the  Word  no  otherwise  undei'- 
stood  than  according  to  the  sense  of  the  letter,  and  not  illus- 
trated and  explained  by  genxiine  doctrine  from  the  Word ; 
when  yet  the  sense  of  the  letter,  if  the  genuine  doctrine  of  the 
church  does  not  shine  before  it,  divides  the  mind  into  various 
opinions  ;  whence  come  ignorance,  heresies,  and  errors.'' 

15.  Another  cause  of  such  a  belief  in  the  man  of  the  church 
is,  that  he  believes  that  no  one  can  go  to  heaven  or  hell  be- 
fore the  time  of  the  last  judgment,  of  which  he  lias  conceived 
this  opinion  that  the  visible  world  is  then  to  perish,  and  to  be- 
come extant  anew,  and  that  then  the  soul  will  return  into  its 
body,  and  that  their  conjunction  will  again  enable  man  to  live 
as  man.  This  belief  involves  another  about  the  angels,  that 
they  were  created  from  the  beginning ;  for  it  is  impossible  to 
believe  that  heaven  and  hell  are  from  mankind,  when  it  is  be- 
lieved that  no  man  goes  to  either  till  the  end  of  the  world. 
But  in  order  that  man  may  be  convinced  that  it  is  not  so,  it  has 
been  granted  me  to  have  fellowship  with  angels,  and  also  to 
B})eak  with  those  who  are  in  hell,  and  this  now  for  man}'  years, 
sometimes  conthiuously  from  morning  till  evening,  and  thus  to 
be  instructed  concerning  heaven  and  hell ;  to  the  end  that  the 
man  of  the  church  may  no  longer  remain  in  his  erroneous  belief, 
about  a  resurrection  at  the  day  of  judgment,  about  a  state  of 
the  soul  in  the  interval,  as  well  as  about  angels,  and  about  a 
devil ;  which  belief,  since  it  is  a  belief  of  the  false,  induces  dark- 
ness ;  and  with  those  who  think  of  such  things  from  self-intel- 
ligence, brings  on  doubt,  and  at  length  denial  ;  for  they  say  in 
lieart,  how  can  so  vast  a  heaven,  and  so  many  stars,  Avith  sun 
and  moon,  be  destroyed  and  dissipated  ?  and  how  can  the  stars 
fall  from  heaven  upon  the  earth,  which  yet  are  larger  than  the 
earth  ?  or  how  can  bodies,  eaten  up  by  worms,  consumed  by 
putrefaction,  and  scattered  to  all  the  winds,  be  re-collected  for 

c  That  the  hells,  or  the  infernals,  taken  collectively,  are  called  the  devil  and 
satan,  n.  C94.  That  they  who  have  been  devils  in  the  world,  become  devils  after 
death,  n.  968. 

d  That  the  doctrine  of  the  church  must  bo  from  the  Word,  n.  34C4,  5402.  6832, 
10,763,  10,705.  That  the  Word  cannot  be  understood  without  doctrine,  n.  9021, 
9409,  9424,  9430,  10,324,  10,431,  10,582.  That  true  doctrine  is  a  lamp  to  those 
who  read  the  Word.  n.  10,401.  That  genuine  doctrine  must  come  from  those  who 
are  in  iHustration  from  the  Lord,  n.  2510,  2516,  2519,  9424,  10,105.  That  they 
who  dwell  in  the  literal  sense  of  the  Word  without  doctrine,  can  arrive  at  no  un- 
derstanding of  Divine  Truths,  n.  9409,  9410,  10,582.  And  that  they  are  led  into 
many  errors,  n.  40,431.  The  difference  between  those  who  teach  and  learn  from 
the  doctrine  of  the  church  derived  from  the  Word,  and  those  (who  teach  and  learn) 
only  f!  2m  the  literal  sense  of  the  Word,  n.  9025. 
432 


BABYLON  ■WIIICII   HAS  BKLN  DKSTROYED.  • 


15 


their  soxils?  in  the  nic:in  time,  where  is  the  soul,  and  wliat  is  it 
■without  tlie  senses  which  it  had  in  the  body?  witli  siicli  like 
sayings  on  matters,  whicli  being  incomprelieiisible,  tall  not 
within  belief,  and  destroy  in  many  the  faith  in  man's  eternal  life, 
in  a  heaven  and  a  hell,  and  with  them, in  all  the  remaining  tenets 
of  the  faith  of  the  church.  That  they  luive  wioiigiit  this  dest ruc- 
tion is  evident  from  those  who  say.  Who  ever  ciiiie  from  heaven 
t<  tell  us  that  it  does  exist?  What  is  Iiell  ?  Is  it  anything  at 
all?  What  is  the  meaning  of  man's  being  tormented  with 
eternal  fire  ?  What  is  this  day  of  judgment?  lias  it  not 
been  expected  for  ages  in  vain  ?  Questions  such  as  these  iniply 
complete  denial.  Lest  therefore,  they  who  think  thus  (as  do 
many  who,  from  their  knowledge  in  worldly  matters  are  reputed 
skilful  and  learned),  should  any  longer  disturb  and  seduce  the 
simple  in  faith  and  heart,  and  induce  infernal  darkness  concern- 
ing God,  heaven,  eternal  life, and  other  sid)jccts  dependent  upon 
these,  the  interiors  of  my  spirit  have  been  opened  l)y  the  Lord, 
and  tlius  it  has  been  granted  me  to  speak  with  all  those  of  the 
dead  whom  I  ever  knew  in  the  life  of  the  body,  with  some  for 
days,  with  some  for  months,  and  with  some  for  a  yeai",  and  also 
with  so  many  others,  that  I  should  come  short  if  I  reckoned 
them  at  an  hundred  thousand,  of  whom  many  were  in  the 
heavens,  and  many  in  the  hells.  I  have  also  spoken  with  some 
two  days  after  their  decease,  and  told  them  that  solemn  prepa- 
rations were  then  making  for  their  funerals  ;  to  which  they  said, 
that  it  was  well  to  reject  that  which  had  served  them  for  a  body 
and  its  functions  in  the  world  :  and  they  desired  me  to  declare 
that  they  are  not  dead,  but  alive  and  equally  men  as  before, 
and  that  they  had  oidy  passed  out  of  one  world  into  another, 
and  did  not  know  that  they  had  lost  anything,  since  they  are 
in  a  body  and  possessed  of"  senses  as  before,  and  in  intellect 
and  will  as  before,  and  have  like  thoughts  and  like  affections, 
like  sensations,  pleasures,  and  desires,  as  when  they  were  living 
ill  the  world.  Most  of  those  who  were  newly  deceased,  when 
they  saw  that  they  were  living  men  as  before,  and  in  a  similar 
state  (for  after  death  the  state  of  every  one's  life  is  at  first  si- 
milar to  what  it  was  in  the  world,  but  is  successively  changed 
with  each  either  into  heaven  or  into  hell),  were  ;iftected  with 
new  joy  at  being  alive,  and  said  that  they  had  believed  nothing 
of  this  ;  but  greatly  wondered  that  they  could  have  been  so  ig- 
norant and  so  blind,  concennng  the  state  of  their  own  lives 
after  death  ;  and  more  especially,  that  the  men  of  the  church 
should  be  so,  when  yet  they  of  all  men  in  the  world,  Inive  the 
greatest  opportunities  of  light  afforded  them.^    Then  for  the 

e  That  at  this  day  few  in  thristendom  believe  that  man  rises  again  immediately 
after  death,  Pref.  to  chap,  xvi  of  Gen.  n.  4()22,  10,758.  But  at  the  time  of  the 
last  jud<;raent,  wlion  the  visible  world  is  to  perish,  n.  10,594.  The  cause  of  such 
(If'lief,  n.  10.5'J4,  10.758.    Tliat  nevertheless  man  does  rise  again  imm  .diately  after 

[28J  ^?-** 


10,  17 


OF  THE  LAST  JCDGJIENT,  AND  THK 


first  time  tliey  saw  tlie  cause  of  this  blindness  and  ignorance, 
Avliich  is,  that  external  things,  such  as  relate  to  the  world 
and  the  l)ody,  had  occupied  and  filled  their  minds  to  such  an 
extent,  that  they  could  not  be  elevated  into  the  light  ot 
lieaveii  and  behold  the  things  of  tlie  church,  which  are  beyond 
its  doctrinals  ;  for  mere  dai-kness  inolows  from  corporeal  and 
worldly  things  (if  they  are  so  much  loved  as  they  are  at  the 
])resent  day),  whenever  man  wishes  to  think  of  the  things  of 
heaven,  beyond  the  dictate  of  the  doctrine  of  faith  wliiciT  be- 
longs to  his  church. 

ICk  Yevy  Duiny  of  the  learned  from  the  Christian  world,  are 
bewildered  when  they  find  themselves  after  death  in  abodv,  in 
garments,  and  in  houses  as  they  were  in  the  world  ;  and  when 
they  recall  to  memory,  what  they  had  thought  of  the  lite  after 
death,  of  the  soul,  of  spirits,  of  heaven  and  of  liell,  they  are 
aft'ected  with  shame,  declare  that  they  have  thought  like  fools, 
and  that  the  simple  in  faith  are  much  wiser  than  the_yare.  The 
learned  were  explored,  who  had  confirmed  themselves  in  snch 
errors,  and  who  had  attributed  all  things  to  nature,  and  it  was 
found,  that  the  interiors  of  their  minds  were  closed,  and  the 
exteriors  opened,  so  that  they  had  not  looked  to  heaven,  but  to 
the  world,  arid  hence  also  to  hell ;  for  in  so  far  as  the  interiors 
of  the  mind  are  opened,  so  far  man  looks  to  heaven,  but  in  so 
far  as  the  interiors  are  closed,  and  the  exteriors  opened,  in  so 
far  he  looks  to  hell ;  for  the  interioi-s  of  man  are  formed  for  the 
reception  of  the  all  of  heaven,  and  liis  exteriors  for  the  recep- 
tion of  the  all  of  the  world,  and  they  who  receive  the  world, 
and  not  at  the  same  time  heaven,  receive  hell.'' 

17.  That  the  spirit  of  man,  after  its  release  from  tlie  body, 
is  a  man,  and  in  a  human  form,  has  been  attested  to  me  by  the 
daily  experience  of  many  years ;  for  I  have  seen,  heard,  and 
conversed  with  spirits  a  thousand  times  ;  and  even  on  this  very 
subject  ;  that  men  in  the  world  do  not  believe  them  to  be  men, 
and  that  they  who  do  believe  it,  are  accounted  simpletons  by 
the  learned.  The  spirits  were  grieved  in  heart,  that  snch  igno- 
rance should  still  prevail  in  the  world,  and  most  of  all  iu  the 
church ;  but  this,  they  said,  proceeded  principally  from  the 

death,  and  that  then  he  is  a  man  in  the  general  and  in  every  particular,  n.  4527, 
5006,  7078,  89159,  «991,  10,594,  10,758.  That  the  soul,  which  lives  after  death,  is 
•nan's  spirit,  which  is  the  real  man  in  the  man,  and  which  also  in  tlie  other  life  is 
in  a  perfect  liiiinau  form,  n.  322,  1880,  1881,  3633,  4022,  4735,  5883,  6054.  6605, 
ri626.  7021,  10,594.  The  same  from  experience,  n.  4527,  5006,  8939.  And  froic 
the  Word,  n.  10.597.  What  is  understood  Ijy  the  dead  being  seen  iu  the  holy  city. 
Matt,  -xxvii.  53,  is  cji)Uuiied,  u.  9229.  How  man  is  raised  from  the  dead  ;  by  ex- 
perience, n.  168  to  Ib'J.  Of  his  state  after  resuscitation,  n.  317,  318,  319.  2119,  5070, 
10.590.  False  opiuioas  aboui,  the  soul  and  the  resurrection,  n.  444,  445,  4527,  4622, 
4658. 

f  Tljat  iu  man  the  spiritual  and  the  natural  worlds  are  conjoined,  n.  6057.  That 
mau  s  internal  is  iuruu  d  iji  the  image  of  heaven,  but  his  external  in  'J't  image  ol 
the  world,  n.  3628.  4523,  4524,  605",  6314,  9706,  10,156,  10,472. 
*34 


BABYLOK  WmcU  HAS  BEKX  DKSTEOYED, 


17 


learned,  wliose  tliouglits  of  the  soul  have  been  sensual- corpo- 
real ;  wherefore  they  liave  conceived  no  other  idea  of  it,  than 
such  as  they  have  of  mere  thought ;  which,  when  it  is  regarded 
without  any  subject  in  which  it  may  he,  and  from  which  it  may 
irroceed,  [in  quo  et  ex  quo]  is  like  some  volatile  form  of  pure 
ether,  which  is  necessarily  dispersed  when  the  body  dies;  but 
since  the  church  derives  a  belief  in  the  immortalit}'  of  the  soul 
from  the  Word;  they  were  obliged  to  ascril>e  to  it  some  vitality, 
such  as  they  assign  to  thought,  though  not  the  sensitivity  which 
man  enjoys,  till  it  is  again  united  to  its  body.  On  this  opinion 
is  founded  the  doctrine  of  a  resurrection  at  the  time  of  the  last 
judgment,  and  a  belief  in  a  conjunction  (of  the  soul  and  the 
body  then);  for  wlien  this  hypothesis  about  the  soul,  is  coupled 
with  the  church-belief  in  man's  eternal  life,  no  other  conclusion 
can  be  come  to  :  hence  it  is,  that  when  any  one  thinks  of  the 
soul,  from  the  doctrine  and  hypothesis  together,  he  quite  fails 
to  perceive  that  it  is  a  spirit,  and  that  this  spirit  is  in  a  human 
form.  Add  to  this,  that  scarcely  any  one  at  this  day  knows 
what  the  spiritual  is,  and  still  less  that  they  who  are  spiritual, 
as  all  spirits  and  angels  are,  have  anything  of  the  human  form. 
Hence  it  is,  that  almost  all  who  come  from  the  world  are  in  the 
greatest  amazement  that  they  are  alive,  and  equally  men  as 
before,  with  no  difference  whatever :  but  when  they  cease  to  be 
amazed  at  themselves,  they  then  wonder  that  the  church  should 
know  nothing  of  this  state  of  men  after  death,  when  yet  all  who 
have  ever  lived  in  the  world,  are  in  the  other  life,  and  live  as 
men  ;  and  because  they  have  also  wondered  why  this  was  not 
disclosed  to  man  by  visions,  it  was  told  them  from  heaven,  that 
this  could  be  done,  for  nothing  is  easier,  when  the  Lord  pleases, 
but  that  still  they  who  had  confirmed  themselves  in  falses 
against  it,  would  not  believe,  even  though  themselves  were  to 
see  it ;  and  moreover,  that  it  is  perilous  to  manifest  anything 
from  heaven  to  those  who  are  in  worldly  and  corporeal  loves^  for 
in  this  case  the}-  would  first  believe  and  afterwards  deny,  and 
thus  profane  an  essential  truth  ;  for  to  believe  and  afterwards  to 
deny,  is  to  profane  ;  and  they  who  profane,  are  thrust  down 
into  the  lowest  and  most  grievous  of  all  the  hells.  It  is  this 
peril  which  is  understood  by  these  words  of  the  Lord,  "//e  hath 
olinded  their  eyes,  and  hardened  their  hearts,  lest  they  should 
sec  with  the  eyes  and  understand  with  the  heart,  and  convert 
themselves,  and.  I shoidd  heal  them,^''  John  xii.  40;  and  that 
they  who  are  in  worldly  and  corporeal  loves,  still  would  not  be- 
lieve, is  understood  by  these  words,  '■'■Abraham  said  to  theii^h 
man  in  hell.  They  have  Moses  and  tfie prophets,  let  tliem  hear 
them  j  hut  he  said,  Nay,  father  Abraham,  hut  if  one  from  the 
dead  come  to  them,  they  will  he  converted  ^  hut  Abraham  said 
to  Am,  if  they  hear  not  Moses  and  the  prophets,  neither  will 

43» 


18 — 20  OF  THE  LAST  JUDGMENT,  AND  THE 

they  helleve  even  if  one  rose  from  the  dead,''''  Luke  xvi.  29, 
30,  31. 

18.  That  heaven  is  from  mankind,  is  evident  from  tliis,  that 
angelic  and  liiinian  minds  are  simihir  ;  botli  enjoying  the  fa- 
culty of  understanding,  of  perceiving,  and  of  willing  ;  both 
Leing  foimed  fur  receiving  heaven  ;  for  the  human  mind  pos- 
sesses wisdom  as  well  as  the  angelic  ;  but  it  is  not  so  wise  in  the 
world,  because  it  is  in  a  terrestrial  body,  in  which  its  spiritual 
mind  thinks  naturalh',  for  its  spiritual  thought,  which  it  has  in 
common  with  an  angel,  then  flows  down  into  natural  ideas  cor- 
respondent with  spiritual,  and  is  thus  perceived  in  them;  but  it 
is  otherwise  when  the  mind  of  man  is  freed  from  its  connection 
wdth  the  body  ;  then  it  no  longer  thinks  naturally  but  spirit- 
ually ;  and  wlien  spiritually,  it  has  thoughts  incomprehensible 
and  inetiable  to  the  natural  man,  as  an  angel  has.  Hence  it  is 
evident,  that  man's  iuternal,  which  is  called  his  spirit,  in  its 
own  essence  is  an  angel.?  That  an  angel  is  in  a  perfect  hu- 
man form,  may  be  seen  in  the  work  on  Hkavrn  and  IIkll,  n. 
73  to  77 :  but  when  man's  internal  is  not  opened  above,  but 
only  below,  then  still,  after  its  removal  from  the  body,  it  is  in 
a  human  form,  but  a  direful  and  diabolical  one,  for  it  cannot 
look  upwards  to  lieaven,  but  oidy  downwards  to  hell. 

19.  That  heaven  and  hell  are  from  mankind,  the  church 
moreover  might  have  known  from  the  Word,  and  made  part  ot 
its  own  doctiine,  had  it  been  admissive  of  illustration  from 
heaven,  and  attended  to  the  Lord's  words,  to  the  thief,  that 
'■'■to-day  he  should  he  witJi  lUui  in  paradise^^  Luke  xxiii.  i3  ;  or 
to  those  which  the  Lord  spake  concerning  Dives  and  Lazarus, 
that,  '■'•the  one  went  to  hell,  and  thence  spoke  with  Abraham,  and 
that  the  other  ivent  to  heaven,''^  Luke  xvi.  19  to  31  ;  or  to  what 
the  Loi-d  told  the  Sadducees  respecting  the  resurrection,  that 
"God  is  not  the  God  of  the  dead,  but  of  the  living,^''  Matt.  xxii. 
32  :  and  furthermore  the  church  might  have  known  it  from  the 
common  faith  of  all  who  live  well,  especially  from  their  faith  in 
the  hour  of  death,  when  they  are  no  longer  in  worldly  and  cor- 
poreal stales,  in  that  they  believe  they  shall  go  to  heaven,  as 
soon  as  the  life  of  their  body  ceases  ;  this  faith  prevails  with  all, 
so  long  as  they  do  not  think,  ^ro\\\  the  doctrine  of  the  church, 
of  a  resurrection  at  the  time  of  the  last  judgment.  Liquire  into 
tlie  subject  and  you  will  be  confirmed  that  it  is  so. 

20.  He  who  lias  been  instructed  on  Divine  order,  may 
moreover  understand,  that  man  was  created  to  become  an  an- 

g  That  there  are  as  many  degrees  of  life  in  man,  as  there  are  heavens,  and  that 
thev  are  opened  after  death  according  to  his  life,  n.  3747,  9594.  That  heaven  is  in 
man,  n.  3884.  That  the  men  who  are  living  a  lite  of  love  and  charity,  have  an- 
gelic wi:dom  in  them,  but  that  it  is  then  latent,  and  that  they  come  iu'o  it  after 
death,  n.  2494.  That  in  the  Word,  the  man  who  receives  the  good  of  love  and  of 
faith  from  the  Lord,  is  called  an  angel,  n.  10,528. 

43(> 


BABYLON  WHICH  HAS  BKEN  DIOSTKOYED. 


20—22 


gel,  l)ecause  in  liim  is  the  ultimate  of  order,  [see  ii.  9]  in  wliich 
ultimate,  whatever  bek)ngs  to  celestial  and  angelic  wisdom  may 
be  formed,  renewed  and  multiplied  :  Divine  order  never  sub- 
sists in  the  mediate,  so  as  to  form  anything  there  without  an 
ultimate,  for  it  is  not  in  its  own  fulness  and  iJerfectioii  there, 
but  it  proceeds  to  an  ultimate  :  and  when  it  is  in  its  own  ulti 
mate,  it  then  forms,  and  also  by  mediates  there  collated,  re- 
news and  produces  itself  farther,  which  is  brought  about  by 
procreations:  wherefore  the  seminary  of  heaven  is  in  tlie  ult'i- 
m,ate.  This  also  is  the  meaning  of  the  things  related  of  man, 
and  of  his  creation  in  the  lirst  chapter  of  Genesis,  v.  26,  27, 
28.  '■'God  said,  We  icill  make  vutn  into  our  image,  aceording 
to  our  likeness  y  emd  God  created  'man  into  the  image  of  Him- 
self, into  the  image  of  God  He  created  him  •  male  and  female 
lie  created  them  /  aiid  God  blessed  them,  and  God  said  unto 
them,  be  ye  fruitful  and  multiply  ;"  to  create  into  the  image  of 
God,  and  into  the  likeness  of  God,  is  to  confer  upon  nuui  all 
things  of  Divine  order  from  first  to  last,  and  thus  to  make  him 
an  angel,  as  regards  the  interiors  of  his  mind. 

21.  Tliat  the  Lord  rose  again  not  only  as  to  the  Spirit,  but 
also  as  to  the  Body,  is  because  the  Lord,  when  He  was  in  the 
world,  glorified  His  whole  Human,  that  is,  made  it  Divine  : 
for  the  Soul,  which  He  had  from  the  Father,  of  Itself  was  the 
Essential  Divine,  and  the  bod\'  was  made  a  similitude  of  the 
Soul,  that  is  of  the  Father,  and  therefore  also  Divine:  hence 
it  is  that  He  Hims(ilf,  [unlike  any  other  man],  i-ose  again  as  re- 
garded both;''  which  He  also  disclosed  to  His  disciples,  wiio 
believed  they  saw  a  spirit  when  tJmj  leheld  Him  ;  for  He  said, 
behold  my  hands  and  my  feet,  that  it  is  I  Myself :  handle  Me 
and  see,  for  a  spirit  has  not  flesh  and  hones,  as  ye  see  Me  have,^'' 
Luke  xxiv.  36,  37,  38 ;  by  which  words  He  pointed  out  tliat 
He  was  not  only  a  Man  as  to  the  Spirit,  but  also  as  to  the 
Body. 

22.  Moreover  that  heaven  and  hell  are  from  mankind,  has 
been  shown  in  many  articles  in  the  work  on  Heavkn  and  Hhxi,  ; 
as  for  instance  in  these  following,  Of  the  nations  and  peo[)le  in 
heaven  wUo  are  not  within  the  church,  n.  318  to  328.  Of  in- 
fants in  heaven,  n.  329  to  3i5.  Of  the  wise  and  the  simple  in 
heaven,  n.  3-16  to  356.  Of  the  rich  and  the  poor  in  heaven,  n. 
357  to  365.  That  every  man  is  a  spirit,  as  i-egards  his  own  iii- 
teriors,  n,  432  to  444.  That  man  after  death  is  in  a  perfect 
human  form,  ii.  453  to  460.  That  man  after  deatli  is  in  posses- 
sion of  iiW  t\\Q  %m&e,  mQ.n\ovy,  thought,  and  affection,  vvliich 
he  had  iu  the  world,  and  leaves  nothing  but  his  terrestrial  body, 
n.  461  to  469.    Of  the  first  state  of  man  after  deatli,  n.  491  to 

>i  That  man  rises  again  as  to  the  spirit  only,  n.  10.593,  10,594.  Ttiat  the  Lord 
alone  rose  as  to  the  body  also,  n.  17^9,  2083,  5078,  10,825. 

437 


22—24 


OF  lilE  LAST  JUDGMENT,  AND  THE 


49S.  Of  the  second  state  of  man  after  deatli,  n.  499  to  511. 
Of  liis  third  state,  n.  512  to  517.  See  moreover  what  is  said 
of  tlie  hells,  n.  530  to  oSS.  From  all  these  articles  it  may  be 
seen  to  rcsnlt,  that  heaven  does  not  consist  of  any  angela 
created  in  the  beginning,  nor  hell  of  any  devil  and  his  crew, 
but  sok'ly  of  those  who  have  been  born  men. 


THAT  ALL  WHO  HAVE  EVER  BEEN  BORN  MEN  FROM  THE  BE. 
GINNLNG  OF  CREATION,  AND  ARE  DECEASED,  ARE  EITHER 
IN  HEAVEN  OR  IN  HELL. 

23.  I.  This  is  a  consequence  of  what  was  declared  and  shown 
in  the  preceding  article,  namely,  that  heaven  and  hell  are  from 
mankind. 

II.  And  of  this,  that  every  man  after  the  life  in  the  world, 
lives  to  eternity. 

III.  That  thus  all  who  have  ever  been  born  men  from  the 
creation  of  the  world,  and  are  deceased,  are  eitlier  in  heaven 
or  in  hell. 

IV.  Tliat  since  all  who  are  to  be  born  liereaftei-,  must  also  go 
into  the  spiritual  world,  that  world  is  so  vast,  and  sucli  a  world, 
that  the  natural  world,  the  abode  of  men  on  earth,  cannot  be 
compared  with  it. 

But  in  Ol  der  that  all  these  things  may  be  the  more  distinctly 
])erceivc'd,  and  the  more  evident,  I  wish  to  expound  and  de- 
scribe them  one  by  one. 

24.  Tliat  it  is  a  consequence  of  loJiat  was  declared  and 
sliovm  in  the  irreccding  article,  \_namely,  that  heaven  and  hell 
are  fnnn  ■inatildnd'],  that  all  who  have  ever  been  born  men 
from  tlie  beginning  of  creation,  and  are  deceased,  are  either  in 
heaven  or  in  liell,  is  clear  without  explication.  It  has  been  the 
common  belief  hitherto,  that  men  are  not  to  go  to  heaven  or  to 
liell  before  the  day  of  the  last  judgment,  when  souls  are  to  re- 
turn into  their  own  bodies,  and  thus  to  realize  such  conditions^ 
as  are  believed  to  be  the  properties  of  the  body  :  the  simple 
have  been  led  into  this  belief  by  men  professing  wisdom,  who 
have  made  the  interior  state  of  man  the  subject  of  their  inquiry. 
These  men,  having  never  entertained  any  thought  of  the  spi- 
ritual world,  but  only  of  the  natural  world,  nor  therefore  of 
the  spiritual  man,  knew  not  that  the  spiritual  man  which  is  in 
every  luitm-al  man,  is  in  the  human  form,  as  well  as  the  natural 
man  ;  ami  lieiico  it  never  entered  their  minds  that  the  natural 
jiian  (h'awrt  liis  own  human  form  from  his  spiritual  man  ;  although 
tliey  might  have  seen  that  the  spiritual  man  acts  at  will  upon 
tiie  whok;,  and  upon  every  part  of  tlie  natural  man,  and  that 
the  natui'al  n::an  of  himself  does  absolutely  nothing.    It  is  the 

438 


B^UJYLON  AVHICH  HAS  BEEN  DESTROYED.  24,  '25 

Bpiritual  man  who  tliinks  and  wills,  for  this  the  natural  man  of 
hiinselt' cannot  do,  and  thought  and  will  are  the  all  in  all  of 
the  natural  man,  for  he  is  put  in  action  as  the  spiritual  man 
Avills,  and  speaks  as  the  spiritual  thinks,  and  that  so  entirely, 
that  action  is  nothing  withont  will,  and  speech  is  nothing  with- 
out thought,  for  on  the  removal  of  thought  and  will,  speech 
and  action  cease  in  a  moment.  From  this  it  is  evident  that  the 
spiritual  man  is  indeed  a  man,  and  that  he  is  in  the  whole, 
and  in  every  })art  of  the  natural  man,  and  that  therefore  their 
effigies  are  alike,  for  the  part  or  particle  of  the  natural  man,  in 
which  the  spiritual  does  not  act,  has  no  life  in  it.  But  the  spi- 
ritual man  cannot  appear  to  the  eyes  of  the  natural  man,  foi-, 
although  it  is  according  to  order,  that  the  spiritual  should  see 
the  natural,  it  is  contrary  to  order,  that  the  natural  should  see 
the  spiritual  ;  since  there  is  given  an  influx,  and  therefore  also 
a  sight,  of  the  spiritual  into  the  natural,  (for  sight  too  is  influx), 
but  not  the  reverse.  It  is  the  spiritual  man  who  is  called  the 
spirit  of  man,  and  who  appears  in  the  spiritual  world  in  a  per- 
fect human  form,  and  lives  after  death.  Because  they  who  are 
intelligent  have  Jiitherto  known  nothing  of  the  spiritual  world-, 
and  therefore  nothing  of  the  spirit  of  man,  [as  was  said  above], 
they  have  conceived  a  notion,  that  man  cannot  live  as  man 
after  death,  before  his  sonl  returns  into  the  body,  and  again 
puts  on  the  senses  ;  hence  have  arisen  their  so  trifling  ideas 
about  man's  resurrection,  to  wit,  that  corpses,  though  eaten  up 
by  worms  and  fish,  or  quite  gone  to  dust,  are  to  be  i-e-cnllected 
by  Divine  Omnipotence,  and  re-united  to  souls  ;  and  tli;it  this 
is  not  to  happen  till  the  end  of  the  world,  when  the  visible  uni- 
verse is  to  perish  ;  with  many  more  such  notions,  which  are 
every  one  of  them  inconceivable,  and  at  the  first  glance  of  the 
mind,  strike  it  as  impossibilities,  and  contrarj^  to  Divine  Order, 
tending  thus  to  weaken  the  faith  of  many ;  for  those  who  think 
wisely,  cannot  believe  what  they  do  not  in  some  nieasure  com- 
prehend; no  belief  in  impossibilities  can  exist,  that  is,  no  be- 
lief in  such  things  as  man  tliinks  to  be  impossible  :  hence  also 
those  who  disbelieve  the  life  after  death,  derive  an  argumonr  in 
support  of  their  denial.  But  that  man  rises  again  iiiiuicdiately 
after  death,  and  that  then  he  is  in  a  perfect  human  form,  may 
be  seen  in  the  Avork  on  Heaven  and  II ijll,  in  many  of  its 
articles.  These  things  have  been  said,  that  it  may  be  still  more 
conflrmed  that  heaven  and  hell  are  from  mankind,  from  which 
it  follows,  that  all  who  were  ever  born  men  from  the  beginning 
of  creation,  and  are  deceased,  are  either  in  heaven  or  in  hell. 

25.  That  every  man  after  the  life  in  the  world  lives  to  cU  rnity, 
results  from  this,  that  man  is  then  spiritual,  and  no  longer  na- 
tural, and  th.at  the  spiritual  man,  separated  from  the  natural, 
maintains  his  quality  to  eternity,  for  man's  state  cannot  bo 
changed  after  death.    Moreover,  the  spiritual  of  every  man  m 

439 


25 


OF  THE  LAST  JUDGMENT,  AND  THE 


in  conjunction  with  tlie  Divine,  since  it  lias  the  power  of 
thiukini;  of  the  Divine,  and  also  of  loving  the  Divine,  and  of 
being  afiected  with  all  things  which  are  from  the  Divine,  [such 
as  those  which  the  church  teaches],  and  therefore  of  being  con- 
joined to  the  Divine  by  thought  and  will,  whicli  are  the  two 
faculties  of  the  spiritual  man,  and  constitute  his  life  ;  and  that 
which  can  thus  be  conjoined  to  the  Divine,  can  never  die,  for 
the  Divine  is  with  it,  and  conjoins  it  to  Himself.  Furthermore, 
as  regards  his  spirit,  man  is  created  to  the  form  of  heaven,  and 
the  form  of  heaven  is  from  the  "Divine  Himself,  as  may  be  seen 
in  the  work  on  Heaven  and  Hell,  where  it  has  been  shown, 
That  the  Divine  of  the  Lord  makes  and  forms  heaven,  n.  7  to 
12,  and  n.  78  to  86.  That  man  is  created  to  be  a  heaven  in 
the  least  effigy,  n.  57.  That  heaven  in  the  whole  complex,  has 
reference  to  one  man,  n.  59  to  66.  That  lience  an  angel  is  in 
a  perfect  human  form,  n.  73  to  77 ;  an  angel  is  a  man  regarded 
as  to  his  spiritual.  On  this  subject  moreover,  I  have  often 
conversed  with  the  angels,  who  wondered  vastly,  that  of  those 
who  are  called  intelligent  in  the  Christian  world,  and  who  even 
have  '•ledit  given  them  for  intelligence  by  others,  there  arc 
V'M-y  many  who  utterly  reject  the  belief  of  their  own  im- 
/nortality,  ht'lieving  that  the  soul  of  a  man  is  dissipated  at  death, 
just  art  "the  t-oul  of  a  beast  is ;  not  perceiving  the  distinction 
between  the  life  of  a  man  and  the  life  of  a  beast;  that  man  has 
the  power  of  thinking  above  himself,  of  God,  oi'  heaven,  of  love, 
of  faith,  of  good,  spiritual  and  moral,  of  truths,  and  the  like, 
and  that  thus  he  nuiy  be  elevated  to  the  Divine  Himself,  and 
he  conjoined  by  all  those  things  to  Him  ;  but  that  beasts  cannot 
be  elevated  above  their  own  natural,  to  think  of  such  things, 
and  of  consecpience  that  their  spiritual,  at  death,  cannot  be 
separated  IVoin  their  natural,'  so  as  to  live  by  itself,  as 
man's  spiritual  can  :  wheiice  also  it  is,  that  the  life  of  a  beast 
ceases,  on  the  dissipation  of  its  natural  life.  The  reason  why 
many  of  the  so-called  intelligent  in  the  Christian  world,  iiave 
no  faith  in  the  immortality  of  their  own  lives,  the  angels  de- 
clared to  be  this,  that  in  heart  they  deny  the  Divine,  and  ac- 
inowlcdgu  nature  instead  of  the  Divine,  and  they  who  think 
from  sueh  ])riiiciples,  are  not  able  to  think  of  any  eternity  by 
conjunction  with  the  Divine,  nor  consequently,  of  the  state  of 
man  as  dissimilar  to  that  of  beasts,  for  in  rejecting  the  Divine 
from  thought,  they  also  reject  eternity.  The  anyeh  declared 
moreover,  that  with  every  man  there  is  an  inmost  or  supreniB 

Tliat  there  is  also  an  influx  from  the  spiritual  world  into  the  lives  of  beasts, 
nut  that  it  is  common,  and  not  special  as  with  man,  n.  16.S3,  3(ilG.  That  the  dis- 
tinction Ijotwc'cn  men  and  beasts  is  this,  that  men  may  be  clevatwl  above  thein- 
kjIvos  to  tlie  Lord,  may  think  of  the  Divine,  may  love  Him,  and  may  thu?  be  con- 
..nined  to  tl.'j  Lord,  wlience  tliey  bave  eternal  life  ;  but  it  is  otherwise  with  beasts, 
which  cann  t  be  elevated  to  such  things,  n.  452f,  lZ2'i,  9231. 
•140 


BAJJYLON  WniCH  HAS  BKEN  DESTKOYED. 


25,  26 


degree  of  life,  or  an  inmost  or  supreme  somewliat  (quoddam)  into 
vvliicli  the  Divine  of  the  Lord  primarily  or  proximately  inflows, 
and  from  which  lie  disposes  all  the  remaining  interiors  belonging 
to  the  spiritual  and  natural  man,  which  are  successive  in  both 
according  to  gradations  of  order  :  this  inmost  or  supreme  they 
called  the  Lord's  entrance  into  man,  and  Ills  veriest  dwelling 
place  with  him ;  and  tliey  said,  that  by  this  inmost  or  supreme, 
man  is  man,  and  is  distinguished  from  brute  animals  which  have 
it  not;  and  that  hence  it  is,  that  men,  as  regards  the  interiors 
Avhich  belong  to  their  minds,  rational  and  natural,  unlike  animals, 
may  be  elevated  by  the  Lord  to  himself,  may  have  faith  in  Ilim, 
may  be  affected  by  love  to  Him,  may  receive  intelligence  and 
wisdom,  and  speak  from  reason.  "When  I  asked  them  concern- 
ing those  who  deny  the  Divine,  and  the  Divine  Truths,  by  which 
the  conjunction  of  the  iife  of  man  with  the  Divine  Himself  is 
effected,  and  who  live  to  eternity,  notwithstanding  their  denial, 
they  replied,  that  these  also  have  the  faculty  of  thinking  and  of 
willing,  and  therefore  of  believing  and  loving  the  things  which 
are  from  the  Divine,  as  well  as  those  who  acknowledge  the 
Divine,  and  that  by  virtue  of  this  faculty,  they  too  live  to 
eternity ;  and  they  added,  that  this  faculty  is  from  that  inmost 
or  supreme  which  is  in  every  man,  [of  which  mention  was  made 
above] :  (that  it  is  possessed  even  by  those  who  are  in  hell,  and 
that  they  derive  IVom  it  a  power  of  reasoning  and  speaking 
against  Divine  Truths,  has  been  shown  in  many  places) :  hence 
it  is,  that  every  man  lives  to  eternity,  be  he  what  he  may.  Be- 
cause every  man  after  death  lives  to  eternity,  no  angel  or  spirit 
ever  thinks  of  death  ;  nay  they  are  utterly  ignorant  of  what  it 
is  to  die  ;  wherefore,  when  death  is  mentioned  in  the  Word,  the 
angels  understand  by  it  either  danniation,  which  is  deatli  in  the 
spiritual  sense,  or  continuation  of  lite  and  resurrection.'' 
These  things  have  been  said  in  conflrmation  that  all  the  men 
who  have  ever  been  born,  and  have  died,  from  the  beginning  of 
creation,  are  alive,  some  in  heaven,  and  some  in  hell. 

26.  Li  order  that  I  might  know  that  all  who  have  eoei'  been  horn 
men  from  the  heginning  of  creation,  and  are  deceased,  are  either 
in  heaven  or  in  hell,  it  has  been  granted  me  to  speak  with  some 
who  lived  before  the  deluge  ;  and  also  with  some  who  lived  after 
the  deluge;  and  with  certain  of  the  Jewish  nation,  who  are 
made  known  to  us  by  the  "Word  of  the  Old  Testament ;  with 
some  who  lived  in  the  Lord's  time  ;  with  many  who  lived  in  the 
ages  succeeding,  even  down  to  the  present  day  ;  and  moreover 

k  That  whoN  death  is  mpntioncd  in  the  Word,  and  ppckcn  of  the  wicked,  in  boa- 
reti  are  underrfood  damnation,  (which  is  spiritual  death),  and  at«o  hell.  n.  5407, 
6119,  9008.  That  they  who  are  in  goods  and  trutiis  are  called  liviii<,',  but  thej 
.vho  are  in  evils  and  falses  dead,  n  81,  290,  7494.  That  by  death,  when  spoken  ol 
t  ie  good  who  die,  resurrection  aiifl  continuation  of  life  are  understood  in  heaven, 
for  at  death  man  rises  again,  continues  his  own  life,  and  advances  in  it  to  eternity 
n.  3498,  3506,  4618,  4G21,  C036,  6222. 

441 


OF  THE  LAST  JUDGMENT,  AJSID  TUK 


with  all  those  of  the  dead,  whom  I  had  been  acquaiuted  wdth 
during  their  lives  in  the  body  ;  and  likewise  with  infants,  and 
with  many  of  the  Gentiles.  From  this  experience  I  have  been 
fnlly  convinced,  that  there  is  not  one,  who  was  ever  born  a 
man,  from  the  tirst  creation  of  this  earth,  who  is  not  in  Leaven 
or  in  hell. 

27.  That  since  all,  who  are  to  he  horn  herenfte7\  micst  aho  go 
into  the  spiritual  loorld,  that  world  is  so  vast  and  such  a  tvorld, 
that  the  natural  world,  the  ahode  of  men  on  earth,  cannot  he 
compared  vnth  it,  is  evident,  from  the  immense  mnltitnde  of 
men  who  have  passed  hito  the  spiritual  world  since  the  first 
creation,  and  who  are  together  there;  as  Avell  as  from  the 
continual  increase  which  the  spiritual  world  loill  receive  from 
maidvind  liereafter,  for  from  mankind  it  will  receive  accessions, 
and  that  without  end,  in  conformity  with  what  has  been  shown 
above,  in  an  article  for  the  purpose,  [n.  6  to  13]  namely,  that 
the  procreations  of  the  human  race  on  the  earth  will  never 
cease.  When  my  eyes  have  been  opened  fur  me,  it  has  some- 
times been  granted  me  to  see  how  immense,  even  now,  is  the  mnl 
titnde  of  men  who  are  there  ;  it  is  so  great  that  it  can  scarcely 
be  numbered, — such  myriads  are  there — and  that  only  in  one 
place,  towards  one  quarter  ;  what  then  must  the  numbers  be  in 
the  other  quarters  ?  For  all  are  there  collected  into  societies, 
and  the  societies  exist  in  vast  numbers,  and  each  society,  in  its 
own  place,  forms  three  heavens,  and  three  hells  under  them ; 
Avherefore  there  are  some  spirits  who  are  on  high,  some  who  are 
in  the  middle,  and  some  who  are  below  them  ;  and  underneath, 
there  are  those  who  are  in  the  lowest  places,  or  in  the  hells; 
and  those  who  are  above,  dwell  among  themselves  as  men 
dwell,  in  cities,  in  which  hundreds  of  thousands  are  together : 
whence  it  is  evident,  that  the  natural  world,  the  abode  of  men 
on  earth,  cannot  be  compared  with  that  woi'ld,  as  regards  the 
multitude  of  the  human  race  ;  so  that  when  man  passes  from 
the  natural  world  into  the  spiritual,  it  is  like  going  from  a 
village  into  a  mighty  city.  That  neither  can  the  natural  world 
be  compared  with  the  spiritual  world  in  kind,  may  appear  from 
this,  that  not  only  have  all  the  things  wliich  are  in  the  natural 
world  an  existence  there,  but  innumerable  others  besides,  which 
never  were  seen  in  this  world,  nor  can  be  presented  to  the  sight, 
fur  spiritual  things  are  there  effigied  by  natural-seeming  appear- 
ances which  fully  represent  then),  each  several  thing  with  an 
infinite  variety  ;  for  the  spiritual  so  far  exceeds  the  natural  in 
excellence,  that  the  things  are  few  which  can  be  produced  to 
the  natural  sense  ;  the  natural  sense  not  receiving  one,  for 
thousands  which  the  spiritual  mind  receives  ;  and  all  things 
Avhich  belong  to  the  spiritual  mind,  are  presented,  even  in  forms 
to  the  sight  of  spirits,  and  this  is  the  reason  why  it  is  impossible 
to  describe  what  the  spiritual  world  is,  as  regards  its  own  mag- 
442 


BABYLON  AVHICn  HAS  IJKEN  DESTKOYKD.  27,  2S 


nificeiitand  stupendous  tilings.  Tliese  moreover  increase  in  pro- 
portion to  the  inuliiplication  of  the  liuman  race  in  the  lieaveus, 
for  all  things  are  there  presented  in  forms  which  correspond 
to  the  state  of  each  ,v/>/;'t^  as  to  love  and  faith,  and  thence  as  to 
wisdom  and  intelligence  ;  and  thus  with  a  variety  which  in- 
creases continually,  as  the  multitude  increases  ;  whence  it  has 
been  said  by  those  who  were  elevated  into  heaven,  that  they  saw 
and  heard  things  there,  which  no  eye  has  ever  seen,  and  no  ear 
has  ever  heard.  From  these  observations  it  nuiy  appear,  that 
the  spiritual  world  is  such,  that  the  natural  world  cannot  be 
compared  with  it.  Moreover,  what  it  is,  may  be  seen  in  the 
work  on  Heaven  and  Hell,  where  it  treats  of  the  two  king- 
doms of  heaven,  n.  20  to  28.  Of  the  societies  of  heaven,  u. 
41  to  50.  Of  representatives  and  appearances  in  heaven,  n. 
170  to  170.  Of  the  wisdom  of  the  angels  of  heaven,  n.  265 
to  275.    The  things  there  described  however  are  very  few. 


THAT  THE  LAST  JUDGMENT  MUST  BE  WHERE  ALL  ARE  TOGETHER, 
AND  THEREFORE  IN  THE  SPIRITUAL  WORLD,  AND  NOT  UPON 
EARTH. 

28.  Concerning  tlie  last  judgment,  it  is  believed  that  the  Lord 
will  then  appear  in  the  clouds  of  heaven  with  the  angels  in 
glory,  and  awaken  from  the  sepulchres  all  who  have  ever  lived 
since  the  beginning  of  creation,  clothing  their  souls  with  bodies ; 
and  when  they  are  thus  sunnnoned  together,  that  He  will 
judge  them,  those  who  have  done  well,  to  eternal  life  or  hea- 
ven, those  who  have  done  ill,  to  eternal  death  or  hell.  The 
churches  derive  this  belief  from  the  sense  of  the  letter  of  the 
Word,  nor  could  it  be  removed,  so  long  as  men  did  not  know 
that  there  is  a  spiritual  sense  within  every  tiling  which  is  related 
in  the  literal  sense  of  the  AVord,  and  that  that  sense  is  the 
Essential  Word,  to  which  the  sense  of  the  letter  serves  for  a 
foundation  and  a  basis,  and  that  without  such  a  letter  as  it  has, 
the  Word  could  not  have  been  Divine,  or  have  served  in  heaven, 
as  in  the  woi-ld,  for  the  docti-ine  of  life  and  faith,  and  for 
conjunction.  He  therefore  who  is  acquainted  with  the  spi- 
ritual things,  to  which  the  natural  expressions  of  the  Word 
correspond,  has  the  power  of  knowing  that  by  the  Lord's 
advent  in  the  clouds  of  heaven,  is  not  to  be  understood  that 
He  will  thus  appear,  but  that  He  wili  appear  in  the  Word  ; 
for  the  Lord  is  the  Word,  because  He  is  the  Divine  Truth , 
the  clouds  of  heaven  in  which  He  is  to  come,  are  the  sense  of 
the  letter  of  the  Word,  and  the  Glory  is  its  spiritual  sense ; 
the  angels  are  tlie  heaven,  from  which  He  will  appear,  and 

443 


28—30  OF  TUE    LAST  JUDGMKNT,  AND  THE 


moreover  tliej  :ire  tlie  Lord  as  to  Divine  Truths.'  Ilcnce  tlie 
lucaniiig  of  these  words  is  now  evident,  namely,  that  when  the 
end  of  the  church  is,  the  Lurd  will  reveal  the  spiritual  sense 
of  the  Word,  and  thus  the  Divine  Truth,  such  as  It  is  in  Itself; 
tlierefore  that  this  is  the  sign  that  the  last  judgment  is  at  hand. 
That  there  is  a  spiritual  sense  within  each  thing  and  expression 
in  the  Word,  and  what  it  Is,  may  be  seen  in  the  Akcana  Coi- 
LESTiA,  in  which  all  the  contents  of  Genesis  and  Exodus  are 
explained  according  to  that  sense  ;  and  a  collection  of  passages 
extracted  from  it,  on  the  Word  and  its  spiritual  sense,  may  be 
seen  in  the  little  work,  on  tue  Wiute  IIukse,  mentioned  in  the 

ArOCALYl'SE. 

29.  That  the  last  judgment  must  be  in  the  spiritual  world,  and 
not  in  tlie  natural  world,  or  on  the  earth,  is  evident  from  the  two 
preceding  articles,  and  will  be  seen  further  in  what  is  to  follow. 
In  the  previous  articles  it  has  been  shown,  that  heaven  and  hell 
are  from  mankind,  and  that  all  who  were  ever  born  men  since 
the  beginning  of  creation,  and  are  deceased,  are  either  in  heaven 
or  in  hell,  and  that  therefore  they  are  all  assembled  in  tlie  sin- 
ritual  'world  [ibi] :  but  in  the  articles  which  follow  it  comes  tc 
be  shown  that  the  last  judgment  has  already  been  accomplished. 

30.  And  moreover,  no  one  is  judged  from  the  natural  man, 
or  therefore  during  the  life  in  the  natural  world,  for  man  is 
then  in  a  natural  body  :  but  every  one  is  judged  in  the  spiritual 
man,  and  therefore  when  he  coines  into  the  spiritual  world,  for 
man  is  then  in  a  spiritual  body.  It  is  the  spiritual  in  man  which 
is  judged,  but  not  the  natural,  for  no  blame  or  criminality 
can  be  imputed  to  it,  since  it  does  not  live  of  itself,  but  is  only 
the  servant,  and  passive  instrument  of  the  spiritual  man.  [See 
n.  2-i.]  Hence  also  it  is,  that  judgment  is  effected  upon  men 
when  they  have  put  off  their  natural,  and  put  on  their  spiritual 
bodies.  In  the  sj)ii-itual  body  moreovei',  nuui  appears  such  as 
he  is  with  respect  to  love  and  faith,  for  evei-y  one  in  the  spi- 
ritual world  is  the  effigy  of  his  own  love,  not  only  as  regards 
the  face  and  the  body,  but  even  as  regards  the  speech  and  the 
actions.    [See  the  work  on  Heaven  ajso  Hell,  n.  -181.]  Hence 

1  From  the  Aucana  CtEi,?;,sTiA.  That  the  Lord  is  tlie  Word,  because  He  is  the 
Divine  Tnitli  in  heaven,  n.  2533,  2818,  28.59,  28'J4,  3393,  3712.  That  the  Lord  ia 
tlie  Wind,  also  because  it  is  from  lliiii,  and  treats  ofllini,  u.  2859  ;  and  because  it 
treats  of  tiie  Lord  alone,  and  primarily  of  tlie  Glorilicalioii  of  His  Human  in  its 
inmost  sense,  so  ihat  the  Lord  Himself  is  in  it,  n.  1873,  9357.  That  the  coming  of 
the  Loiil  is  His  I'leseiice  in  the  Word,  and  revelation,  li.  3900,  40G0.  That  clouds 
in  the  Word  si;;iiilV  llie  Word  in  the  letter,  or  in  its  literal  sense,  n.  40(i0,  4391, 
6922,  G313,  ti7.",2,  810li,  8781,  943U,  10,551,  10,574.  That  Glory  in  the  Word  sig- 
nifies Divine  Ti  nlh.  such  as  it  is  in  heaven,  and  such  as  it  is  in  the  .spiritual  sense, 
n.  4809,  5292,  82U7,  8427,  9429,  10,574.  That  angels  in  the  Word  signify  Divine 
Truths  from  the  Lord,  since  angels  are  receptions  of  them,  and  do  not  speak  them 
from  themselves,  Imt  Irom  the  Lord,  ii.  1925,  2821,  3U39,  4085,  4295,  4402,  0280 
8192,  8301.  That  Irumpets  or  cornets,  which  the  angels  then  have,  signify  Diviui 
Truths  in  heaven  and  revealed  from  heaven,  n.  8f  15,  8823,  8915. 

444 


BABYLON  WUICII  HAS  BEEN  DESTROYED. 


30—32 


it  is,  that  the  true  qualities  of  all  are  known,  and  their  instanta- 
neous separation  etl'ected,  whenever  the  Lord  pleases.  From 
what  has  heen  said  it  is  plain,  that  judgment  is  efteeted  in  the 
spii-itual  world,  hut  not  in  the  natural  world,  or  on  the  earth. 

31.  Tiiat  the  natural  life  in  man  has  no  efficiency,  hut  his 
spiritual  life  in  the  natural,  shice  what  is  natural,  of  itself  is  void 
of  life  ;  and  that  the  life  which  a)ipears  in  it,  is  fi  om  the  life  of 
the  spiritual  man,  and  that  theref  )re  it  is  the  spiritual  man  who 
is  judged  ;  and  moreover  that  heing  judged  according  to  dced^, 
means  that  man's  spiritual  is  judged,  may  he  seen  in  the 
work  on  Heaven  and  Hell,  in  the  article  headed,  That 
man  after  death  is  such  as  his  life  in  the  world  has  heen,  n. 
470  to  484. 

32.  I  am  here  desirous  of  adducing  a  certain  heavenly  ai- 
canum,  which  is  indeed  mentioned  in  the  work  on  Heaven  and 
Hell,  but  has  never  yet  been  described.  Every  one  after  death 
is  bound  to  some  society,  even  when  first  he  comes  into  the 
spiritual  world,  [see  that  work,  n.  427  to  497],  but  a  s])irit  in  his 
lirst  state  is  ignorant  of  it,  for  he  is  then  in  externals  and  not 
yet  in  internals.  AVhen  he  is  in  this  state,  he  goes  hither  and 
thither,  wherever  the  desires  of  his  animus  impel  him,  but  still 
actually,  he  is  where  his  love  is,  that  is,  in  a  society  composed 
of  those  who  are  in  a  love  like  his  own.  When  a  spirit  is  iu 
such  a  state  he  then  appears  in  many  other  places,  in  all  of 
them  also  present  as  it  were  with  the  hod}-,  but  this  is  only 
an  appearance  ;  wherefore  as  soon  as  he  is  led  (pei'ducitur)  by 
the  Lord  into  his  own  ruling  love,  he  vanishes  instantly  from 
the  eyes  of  others,  and  is  among  his  own,  in  the  society  to 
which  he  was  bound.  This  peculiarity  exists  in  the  spiritual 
world,  and  is  a  wonder  to  those  who  are  ignorant  of  its  cause. 
Hence  it  is  then,  that  as  soon  as  ever  spirits  are  congregated 
together,  and  separated,  tliey  are  also  judged,  and  every  one  is 
presently  in  his  own  place,  the  good  in  heaven,  and  in  a  society 
tliere  among  their  own,  and  the  wicked  in  hell,  and  in  a  society 
there  among  their  own.  From  these  things  it  is  moreover  evi- 
dent, that  the  last  judgment  can  exist  nowhere  but  in  the  spi- 
ritual world,  both  because  every  one  tiiere  is  in  the  likeness  of 
his  own  life,  and  because  he  is  with  those  who  are  in  similar 
life,  and  is  thus  in  society  with  his  own.  But  in  the  natural 
world  it  is  not  so  ;  the  good  and  the  evil  may  dwell  together 
there,  the  one  ignorant  of  what  the  other  is,  and  the  life's  love 
of  each  producing  no  separation  between  them.  Indeed  it  is 
impossible  for  any  one  in  the  natural  body,  to  be  either  iu 
Leaven  or  in  hell ;  wherefore  in  order  tliat  man  may  go  to  one 
of  them,  it  is  necessary  that  he  put  olf  the  natural,  and  be 
judged  in  the  spiritual  body.  Hence  it  is,  as  was  said  above, 
that  the  spiritual  iL-an  is  judged,  and  not  the  natural. 

U5 


33—35 


OF  THE  LAST  JUDGMENT    AND  THE 


THAT  THE  LAST  JUDGMENT  EXISTS,  WHEN  THE  END  OF  THE 
CHURCH  IS  :  AND  THAT  THE  END  OF  THE  CHURCH  IS,  WHEN 
FAITH  IS  NOT,  BECAUSE  CHARITY  IS  NOT. 

33.  There  are  many  reasons  why  tlie  last  judgment  exists, 
when  liie  end  of  the  chnrch  is  ;  the  principal  is,  that  then, 
the  equilibrium  between  heaven  and  hell,  and  man's  essential 
liberty  along  with  it,  begin  to  perish  ;  and  when  man's  liberty 
perislies,  he  can  no  longer  be  saved,  for  he  cannot  then  be  led 
to  heaven  in  freedom,  but  is  Hurried  into  hell  apart  from  free- 
dom ;  for  no  man  can  be  reformed  without  free-will,  and  all 
man's  free-will  is  the  result  of  the  equilibrium  between  heaven 
and  hell.  That  it  is  so,  may  appear  irom  two  articles  in  the 
work  on  IIkaven  and  Hell,  where  it  treats.  Of  the  equilibrium 
between  heaven  and  hell,  n.  589  to  59(3 :  and  shows,  That  man 
is  in  freedom  by  means  of  that  equilibrium  ;  n.  597  to  603  ;  and 
further,  That  no  man  can  be  reformed  e.xcept  in  freedom. 

34.  That  the  equilibrium  between  heaven  and  hell  begins  to 
perish  at  the  end  of  the  chui-ch,  may  appear  from  this,  that 
heaven  and  hell  are  from  mankind,  [as  shown  above  in  its  pro- 
per article],  and  that  when  many  go  to  hell,  and  few  to  hea- 
ven, evil  on  the  one  part,  increases  over  good  on  the  other  ;  for 
evil  increases  in  proportion  as  hell  increases,  and  all  evil  is 
derived  to  man  from  hell,  and  all  good  fi'om  heaven.  Now  since 
evil  increases  over  good  at  the  end  of  the  church,  all  are  then 
judged  by  the  Lord,  the  evil  are  separated  from  the  good,  all 
things  are  reduced  into  order,  and  a  new  heaven  is  established, 
with  a  new  chuj-ch  upon  earth,  and  thus  the  equilibrium  is 
restored.  It  is  this  then  Avhich  is  called  the  last  judgment,  of 
which  more  will  be  said  in  the  following  articles. 

35.  It  is  known  from  the  Word,  that  the  end  of  the  church 
is,  when  faith  no  longer  exists  within  it,  but  it  is  not  yet  known, 
that  faith  is  not,  if  charity  is  not ;  therefore  something  shall 
now  be  said  upon  this  subject.  It  is  foreshown  by  the  Lord 
that  there  is  no  faith  at  the  end  of  the  church,  "  W/ie7i  the  Son 
of'  Han  cotnes  shall  Jle  find  faith  ^qion  the  eartli^''  Luke  xviii. 
8  ;  and,  moreover,  that  there  is  no  charity  then,  "//«.  tlie  con- 
suinmatioii  of  the  aye  inhiuitij  will  he  uiuUi plied.,  the  charity 
of  many  will  grow  cold,  and  this  gospel  will  he  preached  in,  all 
the  world,  and  then  shall  the  end  come^''  Matthew  xxiv.  12,  14. 
The  consummation  of  the  age  is  the  last  time  of  the  cliurch  : 
the  state  of  the  cliurcli  successi  vel}^  decreasing  in  regard  to  love 
and  faith,  is  described  by  the  Lord  in  this  chapter,  but  it  is 
described  l)y  mere  correspondences,  and  therefore  the  things 
therein  predicted  by  the  Lord  cannot  be  understood,  without  a 
knowledge  of  the  conespondent  spiritual  sense  in  each  expjes- 
Bion  ;  on  which  account  it  has  been  granted  me  by  the  Lord  to 
e.\plain  in  the  Ai  cana  Coelestiathe  whole  of  that  chapter  and  a 

446 


BABYLON  AVIIICH   HAS  BEEN  DESTROYED. 


35,  36 


part  of  the  next,  hotk  of  them  treating  of  tlie  consummation  of 
tlie  age,  of  His  advent,  of  the  successive  vastatioii  of  the  church, 
and  of  the  hist  judgment.  See  the  Arcana  Ccelestia,  n.  3353 
to  3356,  3486  "to  3489,  3650  to  3655,  3751  to  3759,  3897  to 
3901,  4056  to  4060,  4229  to  4231,  4332  to  4335,  4422  to  4424, 
4635  to  4638,  4661  to  4664,  4807  to  4810,  4954  to  4959,  5063 
to  5071. 

36.  Something  shall  now  be  said  on  this  point,  that  there  is 
no  faith,  if  there  is  no  charity.  It  is  supposed  that  faith  exists, 
so  long  as  the  doctrinals  of  the  church  are  believed  ;  or  that 
they  who  believe,  have  faith  ;  and  yet  mere  believing  is  not 
faith,  but  willing  and  doing  what  is  believed,  is  taith.  When 
the  doctrinals  of  the  church  are  merely  believed,  they  are  not 
in^man's  life,  but  only  in  his  memory,  and  thence  in  the  thought 
of  his  outer  man  ;  nor  do  they  enter  into  his  life,  before  th^y 
enter  into  his  will,  and  thence  into  his  actions:  then  for  the 
first  time  does  faith  exist  in  man's  spirit;  for  man's  spirit,  the 
life  of  which  is  his  essential  life,  is  formed  from  his  will,  and 
from  so  much  of  his  thought  as  proceeds  from  his  will ;  the 
memory  of  man,  and  the  tlmnght  derived  from  it,  being  only  the 
court-yard,  by  which  introduction  is  effected.  Whether  you  say 
the  will,  or  the  love,  it  is  the  same,  since  every  one  wills  what 
he  loves,  and  loves  what  he  wills,  and  tiie  will  is  the  receptacle 
of  love,  and  the  intellect,  M-hose  province  it  is  to  thiidc,  is  the 
receptacle  of  faith.  A  man  may  know,  think,  and  understand 
many  things,  but  those  which  do  not  accord  with  his  will  or 
love,  he  rejects  from  him  when  he  is  left  to  himself,  to  medi- 
tate from  his  own  will  or  love,  and  therefore  he  also  rejects  them 
after  the  life  of  the  bodj',  when  he  lives  in  the  spirit;  foi-  that 
alone  remains  in  man's  spirit  which  has  entered  into  his  will  or 
love,  [as  was  said  above] ;  other  things  after  death  being  viewed 
as  foreign,  which  he  tui'us  out  of  dooi's,  and  regards  with  aver- 
sion, because  they  are  not  properties  of  his  love.  But  it  is 
another  thing  when  man  not  merely  believes  those  doctrinals  of 
the  church  which  are  derived  from  the  Word,  but  wills  them, 
and  does  them  too;  then  faith  is  effected  (tit) ;  for  faith  is  the 
affection  of  truth  from  the  act  of  willing  truth,  because  it  is 
truth;  the  act  of  willing  truth  for  its  own  sake  being  the  spi- 
ritual essence  of  a  man,  and  divested  of  the  natural,  which 
consists  in  willing  truth,  not  for  truth's  sake,  but  for  the  sake 
of  self-glory,  fame  and  gain.  Truth  regarded  a]>art  from  such 
things  is  spiritual,  because  in  its  own  essence,  it  is  Divine; 
wherefore,  to  will  truth  because  it  is  truth,  is  also  to  acknow- 
ledge, and  to  love  the  Divine.  These  two  are  perfectly  conjoined, 
and  moreover  are  regarded  as  one  in  heaven,  for  that  the  Di 
vine  which  proceeds  from  the  Lord  in  heaven  is  Divine  Truth, 
may  be  seen  in  the  work  on  Heaven  and  Hell  ;  n.  128  to  132  : 
and  they  are  angels  in  the  heavens,  who  receive  it.  and  make  it 

447 


37,  33 


OF  TIIK  LAST  JUDGMENT,  AND  THE 


constituent  of  their  lives.  T!iese  things  are  said,  in  order  that 
it  may  be  known,  that  faith  does  not  consist  in  bare  believing, 
but  in  willing  and  in  doing,  and  that  therefore  there  is  no  faith 
if  there  is  no  charity.    Charity  or  love  is  to  will  and  to  do. 

37.  That  within  the  clmrcli  at  this  da}',  faith  is  so  rare, 
that  it  can  scarcely  be  said  to  exist  at  all,  was  made  evident, 
from  many  of  the  learned  and  many  of  the  simple,  whose 
spirits  were  explored  after  death,  as  to  what  their  faith  had 
been  in  the  world,  and  it  was  foniid,  that  every  one  of  them 
snpposed  faith  to  be  bare  believing,  and  persuaded  themselves 
that  it  was  so  ;  and  that  the  more  learned  of  them  placed  it 
en^'irely  in  believing,  with  trust  or  confidence,  that  they  are 
saved  by  the  Lord's  passion,  and  His  intercession,  and  that 
hardly  one  among  them  knew  that  there  is  no  faith,  if  there  is 
no  charity,  or  love;  nay,  that  they  did  not  know  what  charity 
to  the  neighbor  is,  nor  the  ditference  between  thinking  and 
willing.  For  the  most  part  they  turned  their  backs  ubon  charity, 
saying  that  charity  does  nothing,  but  that  faith  is  alone  effective. 
Wlien  it  was  replied  to  them,  that  charity  and  faith  are  one,  as 
the  will  and  the  intellect  are  one,  and  that  charity  has  its  seat 
in  the  will,  and  faith  in  the  intellect,  and  that  to  separate  the 
one  from  the  other,  is,  as  it  were,  to  separate  the  will  from  the 
intellect,  this  they  did  not  understand:  whence  it  was  made 
evident  to  nie  that  scarcely  any  faith  exists  at  the  present 
day.  This  also  was  shown  them  to  the  life  :  they  who  were  in 
the  persuasion  that  they  had  faith,  were  led  to  an  angelic  so- 
ciety, where  genuine  faith  existed,  and  when  the_y  were  made 
to  communicate  with  it,  they  clearly  perceived  that  they  had 
no  faith,  which  afterwards  moreover,  they  confessed  in  the  pre- 
sence of  many.  The  same  thing  was  also  made  apparent  by 
other  means  to  those  who  had  made  a  profession  of  faith,  and 
had  thought  they  believed,  without  having  lived  the  life  ot 
faith,  which  is  charity;  and  they  all  confessed  that  they  had 
no  faith,  because  they  had  nothing  of  it  in  the  life  of  their 
spirits,  but  only  in  some  thought  extrinsic  to  it,  whilst  they 
lived  in  the  natural  world. 

38.  Such  is  the  state  of  the  church  at  this  da}',  namely,  that 
in  it  there  is  no  faith  because  there  is  no  charity  ;  and  where 
there  is  no  charity,  there  is  no  spiritual  good,  for  that  good 
exists  from  charity  alone.  It  was  declared  from  heaven  that 
there  is  still  good  with  some,  but  that  it  cannot  be  called  spi- 
ritual, but  natural  good,  because  Essential  Divine  Truths  are 
iu  obscurity,  and  Divine  Truths  introduce  to  charity,  for  they 
teach  it,  and  regard  it  as  their  end  and  aim  ;  whence  no  other 
charity  can  exist  than  such  as  accords  with  the  truths  which 
form  it.  The  Divine  Truths  from  which  the  doctrines  of  the 
chnrches  are  derived,  respect  faith  alone,  on  which  account 
they  are  called  the  doctrines  of  faith,  and  have  no  respect  to 

448 


BABTLON  WHICH   HAS  BEEN  DESTKOYKD. 


38.  39 


life  ;  but  truths  wliicli  regard  faith  alone  and  not  life,  cannot 
)uake  man  spiritual,  for  so  long  as  they  are  external  to  the  life 
thej  are  only  natural,  being  inere.l}*  known  and  thought  of 
like  conunon  things:  hence  it  is  that  spiritual  good  is  not  given 
at  the  present  day,  but  only  natural  good  with  some.  More- 
over every  cliurcli  at  the  commencement  is  s])iritual,  for  it 
begins  from  charity,  but,  in  the  course  of  time  it  turns  aside 
from  charity  to  faith,  and  then  from  being  an  internal  church 
it  becomes  an  external  one,  and  when  it  becomes  external  its 
end  is,  since  it  then  places  every  thing  in  knowledge,  and  little 
or  nothing  in  life.  Thus  also  in  proportion  as  man  from  being 
internal  becomes  external,  spiritual  light  is  darkened  within 
liim,  until  he  no  longer  sees  Divine  IVuth  from  Truth  Itself, 
that  is  from  the  light  of  heaven,  for  Divine  Truth  is  the  light 
of  heaven,  but  oidy  from  natural  light,  which  is  of  such  a 
nature,  that  when  it  is  alone,  and  not  illustrated  by  spii'itual 
light,  it  sees  Divine  Truth  as  it  were  in  niglit,  and  recognizes 
it  as  truth  for  no  other  reason,  than  that  it  is  so  called  by  the 
lieads,  and  rec('iv^■d  as  such  by  the  commonality  of  the  church. 
Hence  it  is,  that  the  intel  lectual  y'cfcv^//// of  jiei-sons  in  this  state 
cannot  be  illustrated  by  the  Loixl,  for  in  as  far  as  natural  light 
shines  in  the  intellectual/'(^c(('//y,  in  so  far  is  spiritual  light  ob- 
scured ;  (natural  light  shines  in  the  intellectual  faculty,  when 
the  mundane,  the  corporeal,  and  the  earthly,  are  loved  in  pre- 
ference to  the  spiritual,  the  celestial,  and  the  Divine)  ;  in  so  far 
also  is  man  external. 

39.  But  since  it  is  not  known  in  the  Christian  world  that 
there  is  no  faith  if  there  is  no  charity,  nor  what  charity  to  the 
neighbor  i>s,  nor  even  that  the  will  constitutes  the  real  [ipsuni] 
man,  and  tl'.o  thought  only  in  as  far  as  it  proceeds  from  the 
Avill,  therefore,  in  order  that  these  subjects  may  come  into  the 
light  of  the  intellect,  I  am  desirous  of  adjoining  a  collection 
of  passages  concerning  them  from  the  Arcana  Cojlcstia,  which 
may  serve  for  illusti-ation. 


EXTRACTS  FROM  THE  ARCANA  CCELESTIA. 

Of  FArru.  That  tliey  who  know  not  that  all  things  in  the 
universe  refer  themselves  to  Truth  and  Good,  and  to  the  con- 
junction of  both,  in  order  to  the  production  of  anything,  know 
:iot  that  all  things  of  the  church  refer  themselves  to  Faith  and 
LovK,  and  to  the  conjunction  of  both,  n.  7752  to  77C2,  9186, 
U224-.  That  all  things  in  the  universe  refer  themselves  to  truth 
and  good,  and  to  their  conjunction,  n.  2451,  3160,  4390,  4409, 
5232,  7250,  10,122,  10,555".  That  truths  belong  to  faith,  and 
iroods  tu  love,  n.  4353,  4997,  7178,  10,367. 

[ 29  1  449 


39 


OF  THE  LAST  JITDGMEKT,  AND  THE 


Tliat  tliey  wlio  know  not  that  tlie  wliole,  and  all  the  j'-arts  in 
mai),  liave  rehitiun  to  the  Intellect  and  the  Will,  and  to  tho 
conjunction  of  hot!.,  m  order  that  man  may  he  man,  also  know 
not  that  all  things  of  the  church  have  relation  to  FArm  and 
Love,  and  to  their  conjunction,  in  order  tiiat  the  church  may 
he  in  man,  n.  2231,  7752,  7753,  7754,  9224,  9995,  10,122.  That 
man  lias  two  faculties,  one  of  which  is  called  the  intellect,  and 
the  other  the  will,  n.  641,  803,  3623,  3939.  That  the  intellect 
is  dedicated  to  the  reception  of  truths,  or  of  those  things  which 
belong  to  faith  ;  and  the  will  to  the  reception  of  goods,  or  of 
those  things  which  belong  to  love,  n.  93()0,  9930,  1U,064.  That 
hence  it  follows,  that  love  or  charity  makes  the  church,  and  not 
faith  alone,  or  faith  separated  from  love  of  charitv,  n.  890,  916, 
1798,  1799,  1834,  1844,  4766,  5826. 

Tliat  faith  separated  from  charity  is  no  faith,  n.  654,  724, 
1162,  1176,  2049,  2116,  2340,  2349,  2419,  3849,  3868,  6348, 
7039,  7842,  9782.  That  such  faith  perishes  in  another  life,  n. 
2228,  5820.  That  doctrinals  concerning  faith  alone,  destroy 
charity,  n.  6353,  8094.  That  they  who  separate  faith  from 
chaiity  are  represented  in  the  Word  by  Cain,  by  Ilam,  by  Reu- 
ben, by  the  first-born  of  the  Egyptians,  and  by  the  Philistines, 
n.  3325,  7097,  7317,  8093.  That  in  as  far  as  charity  departs,  in 
so  far  prevails  a  religion  respecting  faith  alone,  n.  2231.  Tnat 
tlie  church  in  process  of  time  turns  aside  from  charity  to  faith, 
and  at  length  to  faith  alone,  n.  4683,  8094.  That  in  the  last 
time  of  the  church  there  is  no  faith,  because  there  is  no  charity, 
n.  1843,  3489,  4649.  That  they  who  make  faith  alone  salvihc, 
excuse  a  life  of  evil  ;  and  that  they  who  are  in  a  life  of  evil, 
have  no  faith,  because  they  have  no  charity,  n.  3865,  7766, 
7778,  7790,  7950,  8094.  That  they  are  inwardly  in  the  falses 
of  their  own  evil,  although  they  are  not  aware  of  it,  n.  7790, 
7950.  That  therefore  good  cannot  be  conjoined  to  them,  n. 
8981,  8983.  That  also  in  another  life  they  are  opposed  to  good, 
and  to  those  who  are  in  good,  n.  7097,  7127,  7317,  7502, 
7945,  8096,  8313.  That  the  simple  in  heart  know  better  than 
the  learned  what  tlie  good  of  life  is,  and  thus  what  charity  is, 
but  not  what  separated  faith  is,  n.  4741,  4754. 

That  good  is  the  esse,  and  truth  the  existere  derived  from 
it,  and  tliat  thus  the  truth  of  faith  has  its  own  esse  of  life 
from  the  good  of  charity,  n.  3049,  3180,  4574,  5002,  9144. 
Hence,  that  the  truth  of  faith  lives  from  the  good  of  charity, 
or  that  charity  is  the  life  of  faith,  n.  1589,  1947,  1997,  2579, 
4070,  4096,  4U97,  4736,  4757,  4884,  5147,  592,8,  9154,  9667, 
9841,  10,729.  That  faith  is  not  alive  in  man,  when  he  only 
knows  and  thinks  over  the  thhigs  of  faith,  but  when  lie  wills 
them,  and  from  the  act  of  willing,  does  tiiem,  n.  9224.  That 
tlie  conjunction  of  the  Lord  with  man  is  not  by  faith,  but  by 
the  life  of  faith,  which  is  charity,  n.  9380,  10,143,  10,153, 
450 


BABYLON  WHICU  HAS  BEEN  DESTROYED. 


39 


10,578,  10,615,  10,648.  That  worship  from  the  good  of  charity 
is  true  worship,  but  worship  fi-om  the  truth  of  faith,  without 
the  good  of  charity,  is  merely  au  external  act,  n.  7724. 

That  faith  alone,  or  faith  sepai-ated  from  charity,  is  as  the 
light  of  winter,  in  which  all  terrestrial  growths  are  topid,  and 
iiotliing  is  produced  ;  but  that  faith  in  union  with  charity  is 
as  the  light  of  spring  and  of  summer,  in  which  thev  all  bloom 
and  are  made  productive,  n.  2231,  3146,  3412,  3413.  That 
the  wintry  light,  which  is  that  of  separated  faith,  in  another 
life  is  turned  into  dense  darkness,  when  the  light  of  heaven 
inflows  ;  and  that  thev  who  are  in  that  faith,  are  then  overtaken 
by  blindness  and  stupidity,  n.  3412,  3413.  That  they  who 
separate  faith  from  charity,  are  in  darkness,  and  thus  in  igno- 
rance of  truth,  and  thence  in  falses,  fur  falses  are  darkness, 
n.  9186.  That  they  cast  themselves  into  falses,  and  thence  into 
evils,  n.  3325,  8094.  The  errors  and  falses  into  which  they 
cast  themselves,  n.  4721,  4730,  4776,  4783,  4925,  7779,  8313, 
8765,  9224.  That  the  Word  is  closed  against  them,  n.  3773, 
4783,  8780.  That  they  do  not  see  and  attend  to  all  the  things 
which  the  Lord  so  often  spake  concerning  love  and  charity, 
which  see,  n.  1017,  3416.  That  they  neither  know  what  good 
is,  what  heavenly  love  is,  nor  what  charity  is,  n.  2507,  3603, 
4136,  9995. 

That  charity  makes  the  church,  and  not  faith  separated  from 
charity,  n.  809,  916,  1798,  1799,  1834,  1844.  How  much  of 
good  would  exist  in  the  churcii,  if  charity  were  regarded  as 
primary,  n.  6269,  6272.  That  the  church  would  be  one,  and 
not  divided  into  many,  if  charity  were  its  essential ;  and  that 
then  it  would  be  unimportant  if  men  did  difier  on  the  doc- 
trines of  faith  and  the  rites  of  external  worship,  n.  1285,  1316, 
2385,  2853,  29S2,  3267,  3445,  3451,  3452.  That  all  in  heaven 
are  regarded  from  chaiity,  and  none  from  faith  without  it,  n. 
1258,  1394,  2:;64,  4802. 

lliat  the  twelve  disciples  of  the  Lord  represented  the  church, 
as  to  the  all  of  faith  and  charity,  in  one  complex,  as  in  like 
manner  did  the  twelve  tribes  of  Israel,  n.  2129,  3354,  3488, 
3858,  6397.  That  Peter,  James  and  John,  represented  faith, 
charity,  and  the  goods  of  charity,  in  their  order,  n.  3750. 
That  Peter  represented  faith,  n.  4738,  6000,  6073,  6344, 10,087, 
10,580.  And  John  the  goods  of  charity  ;  Pref.  to  c.  xviii.  and 
xxii.  of  Genesis.  That  in  the  last  times,  there  would  be  no 
faith  in  the  Lord,  because  no  charity,  was  represented  by 
Peter's  denying  the  Lord  three  times,  betbre  the  cock  crew 
thrice  ;  for  Peter  there  in  a  representative  sense  is  faith,  n. 
6000,  6073.  The  cock-crowing,  as  well  as  twilight,  signities  in 
the  Word  the  last  time  of  the  church,  n.  10,134.  And  that 
three,  or  thrice,  signify  completion  to  the  end,  n.  27SS,  4495, 
51^9,  5198,  10,127\    The  like  is  signified  bv  what  the  Lord 

451 


39 


OF  THE  LAST  JUDGMENT,   AND  THE 


said  to  Peter,  when  Peter  saw  Jolui  following  the  Lord ;  "  What 
'is  it  to  thee^  Peter  ?  Do  thou  follow  Me,  John  /"  lor  Peter 
said  of  John,  What  is  he  f"  John  xxi.  21,  22,  n.  10,0S7. 
That  John  rested  on  the  breast  of  the  Lord,  because  he  repre- 
sented tlie  goods  of  charity,  n.  3934:,  10,081.  That  all  the 
names  of  persons  and  places  in  the  Word  signify  things  ab- 
stracted from  them,  n.  768,  1888,  4310,  4442,^10,329. 

Of  CiiAKrrY.  That  heaven  is  distinguislied  into  two  king- 
doms, one  of  which  is  called  >the  celestial  kingdom,  and  the 
other  the  spiritual  ;  love  in  the  celestial  kingdom  is  love  to  the 
Lord,  and  is  called  celestial  love  ;  and  love  in  the  spiritual 
kingdom  is  charity  towards  the  neighbor,  and  is  called  spi- 
ritual love,  n.  3325,  3653,  7257,  9002,  9833,  9961.  That  hea- 
ven is  distinguished  into  those  two  kingdoms,  may  be  seen  in 
the  work  on  Heaven  and  Hell,  n.  20  to  28.  And  that  the 
Divine  of  the  Lord  in  the  heavens  is  love  to  Him,  and  charity 
towards  the  neighbor,  n.  13  to  19,  in  the  same  work. 

That  it  is  not  known  what  good  and  truth  are,  unless  it  be 
known  what  h)ve  to  the  Lord  and  charity  to  the  neighbor  are, 
because  all  good  is  of  love  and  charity,  and  all  truth  is  of  good, 
n.  7255,  7366.  That  to  know  truths,  to  will  truths,  and  to  be 
affected  by  truths  for  truth's  sake,  that  is,  because  they  are 
truths,  is  charity,  n.  3876,  3877.  Tliat  charity  consists  in  an 
internal  affection  of  doing  truth,  and  not  in  an  external  affec- 
tion witliout,  it,  n.  2430,  2442,  3776,  4899,  49o6,  8033.  That 
therefore  charity  consists  in  performing  uses  for  the  sake  of  uses, 
and  that  its  kind  is  according  to  the  uses,  n.  7038,  8253.  That 
charity  is  n;an's  spiritual  life,  n.  7081.  That  the  whole  "Word 
is  the  docti'inc  of  love  and  charity,  n.  6632,  7262.  That  men 
at  this  day  do  not  know  what  charity  is,  n.  2417,  3398,  4776^ 
6632.  That  still  it  may  be  known  from  the  light  of  reason, 
that  love  and  charity  constitute  man,  n.  3957,  6273.  Also 
that  good  and  truth  accord,  that  the  one  belongs  to  the  other ; 
therefore  that  charity  and  faith  do  the  like,  n.  7627. 

That  in  the  sujtreme  sense  the  Lord  is  the  Neighbor,  be- 
cause He  is  to  l)e  loved  above  all  things  ;  hence  that  every  thing 
proceeding  from  Him,  which  contains  Him  (quod  ab  Ipso  est 
in  quo  Ipse)  is  the  neiglibor  ;  therefore  that  good  and  truth  are, 
n.  2425,  3419,  0706,  6819,  6823,  8124.  Tliat  tlie  distinction 
of  neiglibor  is  according  to  the  kind  of  good  ;  thus  according 
to  the  Presence  of  the  Lord,  n.  6707,  6708,  6709,  6710.  That 
every  mau,  and  every  society,  also  our  country,  and  the 
churcli,  and  in  a  universal  sense  the  kingdom  of  the  Lord, 
are  the  neiglibor;  and  that  to  do  well  by  them,  from  the 
good  of  love,  accoj'ding  to  their  several  states,  is  to  love  the 
neighbor ;  thus  that  the  neighbor  is  that  good  of  theirs, 
which  we  orght  to  consult,  n.  6818  to  6824,  8123.  That  civil 
good,  which  is  justice,  and  moral  good,  which  is  the  good  of 


BABYLON   W^mCH  HAS  BEEN  DESTROYED. 


39 


life  in  society,  are  a. so  the  iieiglibor,  ii.  2915,  4730,  8120, 

8121,  8122.  That  to  love  the  neighbor  is  not  to  love  tlie  per- 
son, but  that  in  him  which  makes  him  tlie  neighl)or,  that 
is,  good  and  truth,  n.  5025,  10,336.  That  they  who  love  the 
person,  and  not  that  M-hich  makes  the  neighbor  in  him,  love 
evil  as  well  as  good,  n.  3S20.  And  that  they  do  service  to  the 
wicked  as  well  as  to  the  good,  when  yet  to  serve  the  wicked  is 
to  injure  the  go<^id,  and  this  is  not  to  love  the  neighbor,  n. 
382U,  6703,  8120.  That  the  judge  who  punishes  the  wicked 
to  amend  them,  and  lest  they  should  corrupt  the  good,  loves 
the  neighbor,  n.  3820,  8120,  8121. 

That  to  love  the  neighbor  is  to  do  what  is  good,  jii.st,  and 
upright  iu  every  work,  and  in  every  function,  n.  8120,  8121, 

8122.  Hence,  that  charity  towards  the  neighbor  extends  itself, 
both  in  general  and  in  particular,  to  all  tliat  a  man  thinks, 
wills,  and  does,  n.  8124.  That  to  do  good  and  truth  for  the 
sake  of  good  and  truth,  is  to  love  the  neighbor,  n.  10,310, 
10,336.  That  they  who  do  this,  love  the  Lord,  who  in  the 
supreme  sense,  is  the  Neighbor,  n.  9212.  That  a  life  of  charity 
is  a  life  according  to  the  Lord's  precepts  ;  so  that  to  live  ac- 
cording to  Divine  Truths,  is  to  love  the  Lord,  n.  10,143,  10,153, 
10,310,  10,578,  10,648. 

That  genuine  charity  does  not  appropriate  merit,  n.  2340, 
2373,  2400,  3887,  6388  to  6393.  Because  it  is  from  an  internal 
affection,  thus  from  joy  in  doing  good,  n.  2373,  2400,  3887,  6388, 
6393.  That  they  who  separate  faith  from  charity,  in  the  otlier 
life  make  a  merit  of  faith,  and  of  the  good  works  they  did,  as 
matters  of  external  form,  n.  2373. 

That  the  doctrine  of  tlie  ancient  church  was  the  doctrine  of 
life,  which  is  the  doctrine  of  charity,  n.  2385,  2487,  3419,  3420, 
4844,  6628.  That  the  ancients,  who  belonged  to  the  church, 
arranged  the  goods  of  charit}'  in  order,  and  distinguished  them 
into  classes,  giving  names  to  each,  and  that  this  was  the  source 
of  their  wisdom,  n.  2417,  6629,  7259  to  7262.  That  wisd(jm 
and  intelligence  increase  immensely  in  tlie  other  life,  with 
those  who  have  lived  a  life  of  charity  in  tlie  woi'ld,  n.  1941, 
5859.  That  the  Lord  inflows  with  Divine  Truth  into  charity, 
because  into  the  very  life  of  man,  n.  2363.  That  man  is  as  a 
garden,  when  charity  and  faith  are  conjoined  in  him,  but  as  a 
<lesert  when  they  are  not  conjoined,  n.  7626.  That  man  recedes 
from  wisdom  in  proportion  as  he  recedes  from  charity,  n.  6630. 
That  they  who  are  not  iu  charity,  are  in  ignorance  of  Divine 
Truths,  howsoever  wise  they  may  think  themselves,  n.  2416, 
2435.  That  the  angelic  life  consists  in  performing  the  goods 
of  charity,  which  are  uses,  n.  454.  That  the  spiritual  angels 
are  forms  of  charity,  n.  553,  3804,  4735. 

Of  the  Will  and  the  Ijstellect.  That  man  has  two  facul- 
ties, one  of  which  is  called  the  intn.'llect,  and  the  other  the  will, 

453 


39 


OF  THE  LAST  JUDGMENT,  AND  THE 


n.  35,  641,  3939,  10,122.  That  those  two  faculties  make  the 
mail  himself,  n.  10,076, 10,109,10,110,  10,264,10,284.  That  the 
man  is  such,  as  those  two  faculties  are  in  him,  n.  7342,  8885, 
9282,  10,264,  10,284.  That  by  them  also  man  is  distinguished 
from  the  beasts,  because  the  intellect  of  man  may  be  elevated 
by  the  Lord,  and  see  Divine  Truths,  and  his  will  may  be  ele- 
vated equally,  and  perceive  Divine  Goods  ;  and  thus  man  may 
be  conjoined  to  the  Lord  by  those  two  faculties,  which  make 
liim  man  ;  bnt  that  it  is  not  so  with  beasts,  n.  4525,  5302, 
5114,  6323,  9232.  And  since  man,  in  that  power,  is  above  the 
beasts,  that  he  cannot  die  as  to  his  own  interiors,  which  belong 
to  his  spirit,  bnt  that  he  lives  for  ever,  n.  5302. 

That  all  things  in  the  universe  refer  themselves  to  good  and 
truth  ;  thus  in  man  to  the  will  and  the  intellect,  n.  803, 10,122. 
For  the  intellect  is  the  recipient  of  truth,  and  the  will  the  re- 
cipient of  good,  3332,  3623,  5332,  6065,  6125,  7503,  9300,9930. 
It  anu^unts  to  the  same  whether  you  say  truth,  or  faith,  for 
laith  is  of  truth,  and  truth  is  of  faith  ;  and  also  whether  you  say 
good,  or  love,  for  love  is  of  good,  and  good  is  of  love;  for 
what  a  man  believes,  he  calls  truth  ;  and  what  he  loves,  he 
calls  good,  n.  4353,  4997,  7178,  10,122,  10,367.  Hence  it  fol- 
lows, that  the  intellect  is  the  recipient  of  faith,  and  that  the 
■will  is  the  recipient  of  love,  n.  7178, 10,122, 10,367.  And  since 
man's  intellect  may  be  receptive  of  faith  towards  God,  and  his 
■will  of  love  towards  God,  that  he  may  be  conjoined  to  God  by 
faith  and  love,  and  Avhoso  can  be  conjoined  to  God  by  faith 
and  love,  can  never  die,  n.  4525,  6323,  9231. 

That  the  will  of  luan  is  the  very  esse  of  his  life,  since  it  ia 
the  receptacle  of  love  or  good,  and  that  the  intellect  is  the  ex- 
istere  of  his  life  derived  from  it,  since  it  is  the  receptacle  of 
faith  or  truth,  n.  3619,  5002,  9282.  Thus  that  the  life  of  the 
■will  is  the  principal  life  of  man,  and  that  the  life  of  the  intel- 
lect proceeds  from  it,  n.  585,  590,  3619,  7342,  8885,  9282, 
10,076, 10,109, 10,110.  Just  as  light  proceeds  from  hre  or  flame,, 
n.  6032,  6314.  That  the  things -which  enter  the  intellect  and 
the  will  at  the  same  time,  are  appropriated  to  man,  but  not 
those  which  enter  the  intellect  alone,  n  9009,  9069,  9071,  9129, 
9182,  9386,  9393,  10,076,10,109,10,110.  That  those  things  be- 
come pi'operties  of  num's  life,  which  are  received  by  the  will, 
11.  3161,  9380,  9393.  Hence  it  follows,  that  man  is^nan  from 
the  will,  and  from  its  derivative  intellect,  n.  8911,  9069,  9071, 
10,076,  10,109,  10,110.  Every  man  moreover  is  loved  and  es- 
teemed by  others,  according  to  the  good  of  his  will  and  its 
derivative  intellect;  for  he  who  wills  well,  and  understands 
■well,  is  loved  and  esteemed,  but  he  who  understands- well,  and 
does  not  will  well,  is  rejected  and  despised,  n.  8911,  10,076. 
Tiiatman  also  after  death  remains  as  his  will,  and  its  derivative 
intellect  are,  n.  9069,  9071,  9386,  10,153.  And  that  those 
^454 


BABTLON  WHICH  HAS  BEEN  DESTROYED. 


39 


tilings  which  belong  to  the  intellect,  cand  not  at  the  saine  timo 
to  the  will,  then  vanish  away,  because  they  arc  not  in  man,  n. 
9282.  Or,  what  amounts  to  the  same,  that  man  remains  after 
death  as  his  love,  and  its  derivative  faith  are,  or  as  his  good 
and  its  derivative  truth  are  ;  and  that  the  things  which  belong 
to  faith,  and  not  at  the  same  time  to  love,  or  the  things  which 
belong  to  truth,  and  not  at  the  same  time  to  good,  then  vanish 
away,  because  tlie}^  are  not  in  man,  and  tlius  not  of  man,  n. 
553,  236i,  10,153.  That  man  may  receive  in  the  intellect  what 
he  does  not  do  from  the  will,  or  that  he  may  understand  what 
lie  cannot  will,  because  it  is  against  his  love,  n.  3539.  Tlic 
reason  why  man  scarcely  knows  the  distinction  between  tliink- 
ing  and  willing,  n.  9991. 

How  perverted  is  the  state  of  those,  whose  intellect  and 
will  do  not  act  in  unity,  n.  9075.  That  such  is  the  state  of 
hj'pocrites,  of  deceivers,  of  flatterers,  and  of  dissemblers,  n. 
4326,  3573,  4799,  8250. 

That  all  the  will  of  good,  and  all  the  derivative  understand- 
ing of  truth  are  from  the  Lord  ;  not  so  the  nnderstanding  of 
truth,  separated  from  the  will  of  good,  n.  1831,  3514,  5483, 
5649,  6027,  8685,  8701,  10,153.  That  it  is  the  intellect  which 
is  enlightened  by  the  Lord,  n.  6222,  6608,  10,659.  That  the 
intellect  is  enlightened  in  as  far  as  man  receives  truth  in  the 
will,  that  is,  in  as  far  as  he  wills  to  do  according  to  it,  n.  3619. 
That  the  intellect  has  light  from  heaven,  as  the  sight  has  light 
from  the  world,  n.  1524,  5114,  6608,  9128.  That  the  intellect 
is  such,  as  are  the  truths  from  good  of  which  it  is  formed,  n. 
10,064.  That  that  is  the  intellect,  which  is  from  truths  derived 
from  good,  but  not  that  which  is  from  falses  derived  from  evil, 
n.  10,675.  That  the  intellect  is  the  seeing,  from  matters  of  ex- 
perience and  science,  truths,  the  causes  of  things,  connections, 
and  consequences,  in  series,  n.  6125.  That  the  intellect  is  the 
seeing  and  perceiving  whether  a  thing  be  truth,  before  it  is 
confirmed,  but  not  the  being  able  to  confirm  every  thing,  n. 
4741,  7012,  7680,  7950,  8521,  8780.  That  the  seeing  and 
perceiving  whether  a  thing  be  truth  before  confirmation,  is  onl}^ 
given  to  those  who  are  affected  with  truth  for  the  sake  of  truth, 
and  are  thus  in  spiritual  light,  n.  8521.  That  the  light  of  con- 
firmation is  natural  light,  communicable  even  to  the  wicked,  n. 
8780.  That  all  dogmas,  even  false  ones,  may  be  confirmed, 
until  they  appear  like  truths,  n.  2482,  2490,  5033,  6865,  7950 


455 


40,  41 


OF  THE  LAST  JUDGMENT,  AND  TDE 


THAT  ALL  THE  THINGS,  WHICH  ARE  PREDICTED    IN   THE  APO 
CALYPSE,  ARE  AT  THIS  DAY  FULFILLED. 

40.  No  one  can  know  what  all  the  thmgs  which  are  con- 
tained in  the  Apocalypse  signify  and  involve,  unless  he  knowa 
the  internal  or  spiritual  sense  of  the  Word  ;  for  every  thinis; 
there  is  written  in  a  style  similar  to  that  of  the  ]>r(>phecies  of 
the  Old  Testament,  in  which  each  word  signifies  some  spiritual 
thing,  w  liich  is  not  apparent  in  the  sense  of  the  letter.  Besides, 
tlie  contents  of  the  Apocalypse  >can'not  be  explained  as  to  their 
ppiritnal  sense,  except  by  one  who  also  knows  how  it  went  with 
the  church,  even  down  to  its  end,  which  can  only  be  known  in 
heaven,  and  is  the  thing  contained  in  the  Apocalypse:  for  the 
spiritual  sense  of  the  Word  treats  every  where  of  the  spiritual 
world,  that  is,  of  the  state  of  the  church  in  the  heavens,  as  well 
as  in  the  countries  of  the  earth  ;  hence  the  Word  is  Spiritual 
and  Divine.  It  is  this  state  which  is  there  expounded  in  its 
own  order.  Hence  it  may  appear,  that  the  things  contained  in 
the  Apocalypse  can  never  be  explained  by  any  one  but  him  to 
whom  a  revelation  has  been  made  concerning  the  successive 
states  of  the  church  in  the  heavens  ;  for  there  is  a  church  in  the 
heavens  as  well  as  on  the  earth,  of  which  something  shall  be 
said  in  the  following  ai'ticles. 

41.  The  quality  of  the  Lord's  church  in  the  countries  of  the 
earth,  cannot  be  seen  by  any  man,  so  long  as  he  lives  in  the 
world, — still  less  how  the  church  in  process  of  time  has  turned 
aside  from  good  to  evil.  The  reason  is,  that  man  whilst  he  is 
living  in  the  world,  is  in  externals,  and  only  sees  those  things 
which  are  palpable  to  his  natural  man  ;  but  the  quality  of  the 
church  as  to  spiritual  things,  which  are  its  internals,  does  not 
appear  in  the  world  ;  yet  it  does  appear  in  heaven  as  in  clear 
day,  for  the  angels  are  in  spiritual  thought,  and  also  in  spiritual 
siglit,  and  hence  see  none  other  than  spiritual  things.  Further- 
more, nil  the  men  who  have  been  born  in  this  world  from  the 
beginning  of  creation  are  together  in  the  spiritual  world  (as 
shown  above)  and  are  all  there  distinguished  into  societies  ac- 
cording- to  the  goods  of  love  and  faith,  (as  may  be  seen  in  the 
work  on  ITeavkn  and  Hell,  n.  41  to  50)  wlience  it  is  that  the 
state  of  the  church,  and  its  progressions,  are  mauitest  in  heaven 
before  the  angels.  Now  since  the  state  of  the  chui-ch  as  to  love 
and  faith  is  described  in  the  spiritual  sense  of  the  Apocalypse, 
therefore  no  one  can  know  what  all  the  things  in  its  series  in- 
volve, but  he  to  whom  it  lias  been  revealed  from  heaven,  and  to 
whom  at  the  same  time  has  been  imparted  a  knowledge  of  the 
internal  or  spiri'"ual  sense  of  the  Word.  This  I  can  asseverate, 
that  each  tiling  rhere,  nay,  that  every  word,  contains  within  it 
a  spiri  nal  sense,  and  that  tlie  all  of  the  chiu'ch,  as  to  its  sj)iritual 
Btate,  from  the  beginning  to  the  end,  is  fully  described  iu  that 

45G 


BABYLON  WHICH  HAS  BEEN  DK3TROYED.  41 — 43 

sense ;  and  because  every  word  there  signifies  some  spiritual 
thing,  therefore  not  a  word  can  be  wanting  without  tlie  series 
of  tilings  in  tlie  internal  sense  tliereby  suffering  a  change  ;  on 
wliich  account,  at  the  end  of  that  Book,  it  is  said,  '■'•If  any  one 
shall  take  aioaij  from  the  words  of  the  hook  of  this  prophecy, 
God  will  take  away  his  part  from  the  Book  of  Life,  and  from, 
that  holy  city,  and  from  those  things  which  are  written  in  that 
Ji  -okP  Rev.  xxii.  19.  It  is  the  same  with  the  books  of  the 
Old  Testament;  in  them  also  every  thing,  and  every  word,  con- 
tains an  internal  or  spiritual  sense,  wherefore  not  one  word  can 
be  taken  away  from  them  either.  Hence  it  is  that,  of  the 
Lord's  Divine  Providence,  those  books  have  been  preserved 
entire  to  an  iota  since  the  time  in  which  they  were  written, 
and  that  by  the  care  of  maiiA^  who  have  enumerated  their  mi- 
nutest pariiculars  ;  this  was  provided  by  the  Lord  on  account  of 
the  sanctity  which  is  within  each  iota,  letter,  word,  and  thing 
they  contain. 

42.  Since  in  like  manner  there  is  an  internal  or  spiritual 
sense  in  every  word  in  the  Apocalypse,  and  since  that  sense 
contains  the  arcana  of  the  state  of  the  church  in  the  heavens, 
and  on  the  earth  ;  and  since  those  arcana  can  be  revealed  to 
no  one,  but  to  him  who  knows  that  sense,  and  to  whom  at  the 
same  time  it  has  been  granted  to  have  consort  with  the  angels, 
and  to  speak  spiritually  with  them,  therefore,  lest  the  things 
which  are  therein  written  should  be  hidden  to  men,  and  sliould 
liereafter  be  disregarded,  because  they  are  not  understood,  its 
contents  have  been  disclosed  to  me  ;  but  they  are  too  numerous 
to  be  described  in  this  little  work  ;  on  which  account  I  am  de- 
sirous of  explaining  the  whole  book  from  beginning  to  end, 
and  of  unveiling  the  arcana  which  are  within  it :  and  the  ex- 
plication shall  be  publislied  in  less  than  two  years,  together 
with  certain  things  in  Daniel,  which  have  hitherto  lain  hidden, 
because  their  spiritual  sense  was  unknown. 

43.  He  who  knows  not  the  internal  or  spiritual  sense,  never 
can  divine  what  is  meant  in  the  Apocalyjjse  by  the  dragon,  and 
by  the  battle  of  Michael  and  his  aiigels  with  it ;  what  by  the 
tail  with  which  the  dragon  drew  down  the  third  part  of  the 
stars  from  heaven;  what  by  the  woman  who  brought  forth  the 
man-child  which  was  cauglit  np  to  God,  and  whom  the  dragon 
]jersecuted  ;  what  by  the  beast  ascending  from  the  sea,  and  the 
beast  ascending  from  the  earth,  which  had  so  many  horns  ;  what 
by  the  whore,  with  whom  the  kings  of  the  earth  committed 
whoredom ;  what  by  the  first  and  second  resurrection,  and  by 
the  thousand  years  ;  what  by  the  lake  of  sulphur  and  of  fire, 
into  which  the  dragon,  the  beast,  and  the  false  prophet  were 
cast ;  what  by  the  white  horse  ;  also  what  by  the  former  heaven, 
and  the  former  earth  which  passed  away  ;  and  what  by  the 
new  heaven  and  the  new  earth,  in  the  place  of  the  foi-nier  ;  and 

457 


43—45 


OF  THE  LAST  JUDGMENT,  AND  THE 


by  tlie  sea,  wlaicli  was  no  more ;  or  what  by  the  city  New  Jfr 
rusalein  descending  from  heaven,  and  by  its  measures,  wall, 
gates,  and  foundation  of  precious  stones  ;  what  by  the  various 
numbers  ;  besides  other  things,  which  are  the  veriest  mysteries 
(arcanissima)  to  those  who  know  nothing  of  the  spiritual  sense 
of  the  "Word.  Bat  the  meaning  of  all  these  things  shall  be  un- 
folded in  the  promised  explication  on  that  book. 

44.  It  has  been  remarked  before,  that  all  the  things  which 
are  contained  in  that  book,  in  the  heavenly  sense,  are  now  ful- 
filled :  in  this  little  work  I  will  deliver  some  general  account  of 
the  last  judgment,  the  Babylon  destroyed,  the  first  heaven  and 
the  first  earth  which  passed  away,  the  new  heaven,  the  new 
earth,  and  the  New  Jerusalem  ;  in  order  that  it  may  be  known, 
that  all  its predictio7i>i  are  now  accomplished.  But  the  details 
can  only  be  delivered,  where  all  these  things  are  explained  ac- 
cording to  the  description  of  them  in  the  Book  of  Revelation. 


THAT  THE  LAST  JUDGMENT  HAS  BEEN  ACCOMPLISHED. 

45.  It  was  shown  above,  in  an  article  foi-  the  purpose,  that  tlie 
last  judgment  does  not  exist  on  the  earth,  but  in  the  spiritual 
world,  where  all  toJio  have  lived  from  the  beginning  of  creation 
are  together ;  and  since  it  is  so,  it  is  impossible  for  any  man  to 
know  when  the  last  judgment  is  accomplished,  for  every  one 
expects  it  to  exist  on  earth,  accompanied  by  a  change  of  all 
things  in  the  visible  heaven,  and  in  the  countries  of  the  earth 
and  in  mankind  who  dwell  there.  Lest  therefore  the  man  of 
the  church  from  ignorance  should  live  in  such  a  belief,  and 
lest  they  who  think  of  a  last  judgment  should  expect  it  for 
ever,  whence  at  length  the  belief  of  those  things  which  are 
said  of  it  in  the  literal  sense  of  the  Word  must  perish,  and 
lest  haply  therefore  many  should  recede  from  their  iaith  in  the 
Word,  it  has  been  granted  me  to  see  with  my  own  eyes  that 
the  last  judgment  is  now  accomplished  ;  that  the  evil  are  cast 
into  the  hells,  and  the  good  elevated  into  heaven,  and  thus 
that  all  things  are  reduced  into  order,  the  spiritual  equilibrium 
between  good  and  evil,  or  between  heaven  and  hell,  being  thence 
restored.  It  was  granted  me  to  see  from  beginning  to  end  how 
the  last  judgment  was  accomplished,  and  also  how  the  Baby- 
lon was  desti'Dyed,  how  those  who  are  understood  by  the  dragon 
were  cast  into  the  abyss,  and  how  the  new  heaven  was  formed, 
and  a  new  church  instituted  in  the  heavens,  which  is  under- 
stood by  the  New  Jerusalem.  It  was  granted  me  to  see  all 
Jiese  things  with  my  own  eyes,  in  order  that  I  might  be  able 
to  testify  of  them.  This  last  judgment  was  commenced  in  the 
458 


BABYLON  AVIIICII  HAS  BEI:N  DESTROYED.  45,  46 


begiuning  of  the  year  1757,  and  was  fully  accomplislied  at  tlie 
end  of  that  year. 

40.  But  it  ought  to  be  known  that  the  last  judgment  was 
efi'ected  upon  those  who  had  lived  from  the  Lord's  time  to  this 
day,  but  not  upon  those  who  had  lived  before  :  for  a  last  judg- 
ment had  twice  before  existed  on  this  earth.  Of  these  two 
judgments,  the  one  is  described  in  the  AVord  by  the  flood,  the 
other  was  effected  by  the  Lord  Himself  when  He  was  in  the 
world,  which  moreover  is  niiderstood  by  the  Lord's  words, 
"  Now  is  the  judgment  of  this  icoiid,  mm  is  the  jyrince  of  this 
world  cast  out"  John  xii.  31  ;  and  by  His  words,  "  These 
thiiigs  I  have  spoken  unto  you  that  in  Me  ye  may  Itave peace  ; 
he  of  good  cheer,  I  have  overcome  the  world,^^  John  xvi.  33; 
and  also  by  these  words  in  Isaiah,  Who  is  this  that  cometh 
from  Edom,  walking  in  the  multitude  of  his  strength,  great  to 
save?  1  have  trodden  the  wine  press  alone,  therefore  I  have 
trodden  them  in  My  anger  /  whence  their  victory  is  sprinkled 
xipon  My  garments,  for  the  day  of  vengeance  is  in  My  heart, 
and  the  year  of  My  redeemed  has  come  ;  therefore  lie  became  a 
Sa.viour^''  Isaiah  Ixiii.  1  to  S:  and  in  many  other  places. 
A  last  judgment  has  twice  before  existed  on  this  earth,  because 
every  judgment  exists  at  the  end  of  a  church,  [as  shown  above 
in  an  article  for  the  purpose,]  and  there  have  l)een  two  churches 
on  this  earth,  one  before  the  flood,  and  one  after  it.  The 
church  before  the  flood  is  described  in  the  beginning  of  Genesis 
by  the  new  creation  of  the  heaven  and  the  land,  and  by  para- 
dise ;  its  end,  by  the  eating  of  the  trej  of  science,  and  the 
subsequent  particulars  ;  and  its  last  judgment  by  the  flood  ;  the 
whole  by  mere  correspondences,  according  to  the  style  of  the 
Word  ;  in  the  internal  or  spiritual  sense  of  which,  by  the  crea- 
tion of  the  heaven  and  the  land,  the  institution  of  a  new  churcli 
is  understood,  [see  the  flrst  article]  ;  by  the  paradise  in  Eden,  its 
celestial  wisdom  ;  by  the  tree  of  science,  and  by  the  serpent,  the 
scientilic  which  destroyed  it ;  and  by  the  flood,  the  last  judg- 
ment upon  tiie  men  of  whom  it  consisted.  But  the  other 
church,  which  was  after  the  flood,  is  also  described  in  certain 
passages  in  the  "Word,  as  in  Dent,  xxxii.  7  to  14,  and  elsewhere. 
This  church  was  extended  through  much  of  the  Asiatic  woi-ld, 
and  was  continued  among  the  posterity  of  Jacob.  Its  end  was, 
when  the  Lord  came  into  the  world.  A  last  judgment  was  then 
effected  by  Him  upon  all  who  belonged  to  that  church  from  its 
Srst  institution  ;  and,  at  the  same  time,  upon  the  residue  of  the 
first  churcli.  Tiie  Lord  came  into  the  world  for  that  end,  to 
reduce  all  things  in  the  heavens  into  order,  and  all  things  in 
the  countries  of  the  earth,  by  means  of  the  heavens,  and  at 
the  same  time  to  make  His  Human  Divine  ;  for  if  this  had 
not  been  done,  no  man  could  have  been  saved.  That  there 
were  two  churches  on  this  earth  before  the  Lord's  advent,  is 

459 


46, 47 


OF  THE  LAST  JUDGMENT,  AND  THE 


sliawn  in  various  pass«  gesin  the  Akcana  Ccelestia,  a  collection 
of  which  may  be  seen  below  and  that  the  Lord  came  into 
the  world  to  reduce  all  things  in  the  heavens  into  order,  and  all 
things  in  the  countries  of  the  earth  by  means  of  the  heavens, 
and  to  make  His  I^nman  Divine,  is  also  shown  thcre."^ 
The  third  church  on  this  earth  is  the  Christian.  Upon  this 
church,  and,  at  the  same  time,  upon  all  those  who  had  been  in 
the  tirst  heaven  since  the  Lord's  time,  the  last  judgment  of 
which  T  now  treat,  was  eliected. 

47.  The  manner  in  whiclrthis  last  judgment  was  eifected 
cannot  be  desci'ibed  in  all  its  details  in  this  little  work,  for 
they  are  many,  but  shall  be  described  in  the  explication  on  the 
Apocalypse.    For  the  judgment  was  accomplished  not  only 

m  That  the  fii-st  and  most  ancient  church  on  this  earth  was  that  which  is  de- 
scribed in  the  first  ch;iplers  of  Genesis,  and  that  it  was  a  celestial  church,  the  chie 
of  all  the  churches,  n.  007,  895.  920,  1121,  1122,  1123,  1124,  289(i,  44915,  «891,  9942, 
10.545.  What  they  who  were  of  that  cliurcli  are  in  heaven,  n.  1114  to  1125.  That 
they  are  iti  the  greatest  light  there,  u.  1117.  That  there  were  various  churches 
after  the  flood,  which  are  called,  in  one  word,  the  ancient  church,  n.  1125.  1126, 
1127,  1327,  10.355.  Through  what  kingdoms  of  Asia  the  ancient  church  was  ex- 
tended, u.  1238,  2385.  What  manner  of  men  they  of  the  ancient  church  wore,  u. 
609.  895.  That  the  anci.'ut  church  was  a  representative  cluircli,  n.  519.  521,  2896. 
What  the  ancii'iit  churcli  \vas,  when  it  hegau  to  decline,  n.  1128.  The  distinction 
between  the  most  ancient  and  ancient  churches,  r..  597,  60",  C40,  ()41,  765,  784.  895, 
4493.  Of  the  chiireli  tliat  connnenced  from  Eber,  which  was  called  the  Hebrew 
church,  n.  1238.  1241,  1343,  4516,  4517.  The  distinction  between  the  ancient  and 
the  Hebrew  churches,  n.  1343,  4874.  Of  the  chui-ch  instituted  among  the  posterity 
of  Jacob,  or  chil'lren  of  Israel,  n.  4281,  4288,  4310,  4500,  4899,  4912,  6304,  7048, 
9320,  10,396.  10.526,  10,531,  10.698.  That  the  statutes,  judgraentsand  laws,  which 
were  commanded  among  the  children  of  Israel,  were  in  part  like  those  which  ex- 
isted ill  tiie  ancient  church,  n.  4449.  In  what  manner  the  representative  rites  of 
the  church  which  was  instituted  among  the  children  of  Israel,  differed  from  the 
repn  sentative  rites  of  tlie  ancient  church,  u.  4288,  10,149.  That  in  the  mo.st  an- 
cient church  there  was  imraediafo  revelation  from  heaven  :  in  the  ancient  church 
revelation  by  correspondences ;  in  tiio  church  among  the  children  of  Israel  by  an 
audible  voice  ;  and  in  the  Christian  church  by  the  Word,  n.  10.355.  That  the  Lord 
was  the  God  of  the  most  ancient  church,  and  also  of  the  ancient  church,  and  was 
called  Jehovah,  n.  1343,  6848. 

"  That  the  Lord,  when  Ho  was  in  the  world,  reduced  all  things  in  the  heavens 
and  in  the  hells  into  oider,  n.  4075,  4286,  9937.  That  the  Lord  then  freed  the  spi- 
ritual world  from  the  antediluvians,  u.  1266.  AVhat  manner  of  men  they  were,  u. 
310,  311,  560,  562,  563,  570.  581.  5,S6,  607,  660,  805,  808.  1034,  1120,  1265  to  1272. 
That  the  Lord  liy  temptations  and  \  ictories  subjugated  tlio  hells,  and  rede.ced  all 
things  into  order,  and  at  the  same  time  glorihed  His  Human,  n.  4287,  9397.  That 
the  Lord  eftected  this  l)v  Himself,  or  by  Ihs  own  Power,  n.  1692,  9937.  That  the 
Lord  alone  fought,  n.  8273.  That  hence  Ihc  Lord  alone  became  Eighteousnesi 
■and  Merit,  n.  1813.  2025,  2026.  2027,  9715.  9809.10,019.  That  thus  the  Lord 
united  His  Human  with  the  Hivine,  n.  1725,  1729,  1733.  1737,  3318,  3381,  3382, 
4286.  That  ilie  passion  of  the  cro.ss  was  the  last  temptation,  and  plenary  victory, 
by  which  He  gh.rilied  Himself,  that  is,  made  His  Human  Divine,  and  subjugated 
the  hells,  n.  2776.  10,655,  10.659.  10.829.  That  the  Lord  could  not  be  tempted  as 
to  the  Essential  Divine,  n.  2795.  2803,  2813,  2814.  Tliat  therefore  He  assumed  a 
human  from  tlie  mother,  into  which  He  admitted  temptations,  n.  1414,  1444,  157.% 
6041.  5157.  7193,  9315.  That  He  expelled  whatever  was  hereditary  from  the  mo- 
ther, and  put  off  the  human  He  received  from  her.  even  until  He  w.-is  her  son  no 
longer,  and  that  He  put  on  the  Human  Divine,  n.  2159.  2574,  2649,  3036.  10.829. 
That  the  Lord  saved  mankind  by  the  subjugation  of  tlie  hells,  and  the  glonficatiou 
of  His  Hnmau,  n.  4180,  10,019,  1  ,152,  10,655,  10,659,  10,828. 
4G0 


BABYLON  ■WHICH  HAS  BEEX  DESTROYED. 


upon  all  the  men  of  the  Christian  church,  but  also  upon  all 
who  are  called  Mahometans,  and,  moreover,  npon  all  the  Gen- 
tiles ia  the  whole  circle  of  the  earth ;  and  it  was  effected  in 
this  order  : — lirsl  upon  those  of  the  Papal  relii>'ion  ;  then  npon 
the  Mahometans  ;  afterwards  npon  the  Gentiles  ;  and  lastlj 
upon  the  liefornied.  Tlie  judgment  npon  the  Papists  shall  bo 
shown  in  the  following  article,  the  Babylon  wuicii  uas 
BEEN  destroyed  ;  the  judgment  npon  the  Pefornied  in  the  arti- 
cle, ox  THE  FIRST  IIeavex  WHICH  PASSED  AWAY  ;  but  Something 
shall  be  said  in  this  article,  on  the  judgment  npon  the  Ma- 
hometans and  Gentiles. 

4S.  Tiie  following  was  seen  to  be  the  arrangement  in  the 
spiritual  world  of  all  the  nations  and  people  to  be  judged. 
Collected  in  the  middle,  appeared  those  Avho  are  called  the 
Kefonned,  where  they  were  also  distinct  according  to  their 
countries  ;  the  Germans  there  towards  the  north  ;  the  Swedes 
there  towards  the  west ;  the  Danes  in  the  west ;  the  Dutch  to- 
wards the  east  and  the  north  ;  the  English  in  the  centre.  Sur- 
rounding this  whole  mid-region  of  the  Tieformed,  appeared 
collected  those  of  the  Papal  religion,  the  greater  ])art  of  them 
in  the  western,  some  part  in  the  southern  quarter.  Ijcvond  them 
were  the  Mahometans,  also  distinct  accoi'ding  to  their  countries, 
who  all  appeared  in  the  south-west.  Beyond  these,  the  Gentiles 
were  congregated  in  vast  numbers,  constituting  the  very  cir- 
cumference ;  and  on  their  outer  side  an  aj>pearance,  as  of  a 
sea,  was  the  boundary.  This  arrangement  of  the  nations  in  the 
various  quarters,  was  an  arrangement  according  to  each  nation's 
common  faculty  of  receiving  Divine  Truths  ;  for  in  the  spiritual 
world  every  one  is  known  from  the  quarter,  and  the  part  of  it, 
in  which  he  dwells;  and,  moreover,  in  a  society  with  many, 
he  is  known  from  his  tarryings  being  made  with  a  reference  to 
the  quarters ;  concerning  which,  see  the  work  on  Heaven  and 
Hell,  n.  l-iS,  149.  It  is  the  same  when  he  goes  from  place  to 
place  ;  all  advance  to  the  quarters  is  then  effected  according 
to  the  successive  states  of  the  thoughts  derived  from  the  affec- 
tions which  belong  to  his  proper  life  [proprise]  ;  in  accordance 
with  which  all  those  who  are  spoken  of  in  what  follows  were 
led  to  their  own  places.  In  a  word,  the  ways  in  which  every 
one  walks  in  the  spiritual  world  are  actual  determinations  of 
the  thoughts  of  the  mind;  whence  it  is,  that  ways,  walkings, 
and  the  like,  ui  the  spiritual  sense  of  the  Word,  signify  the 
determinations  and  progressions  of  spiritual  life. 

49.  In  the  "Word,  the  tV<ur  quarters  are  called  the  four  winds, 
and  a  gathering  is  called  a  gathering  from  the  four  winds  ;  as 
in  Matthew,  wliere  the  last  judgment  is  the  subject  treated  of, 
"  Ih  shall  send  his  anyelc,  and  they  shall  gather  together  the 
elect  from  the  four  winds,  from  o?ie  end  of  the  heavens  to 
the  other:'"  xxiv.  31;  and  elsewhere,  '■'■All  nations  shall  he 

4G1 


49,  50 


OF  THE    LAST  JUDGMENT,  AND  THE 


gathered  together  hefore  the  Son  of  Man,  and  lie  shall  separate 
them  one  from  another,  eis  a  shepherd  separates  the  sheep  from 
the  goats,  and  Tie  shall  set  the  sheep  on  the  right  and  the  goats 
on  the  lift,''"'  Mattliew  xxv.  31,  32  ;  wliicli  sigiiities  tliat  the 
Lord  will  then  separate  those  who  are  in  truths  and  at  the 
eauK'  tiiiir  in  <^oi<d,  froiii  those  who  are  in  truths  and  not  in 
ii'ood  ;  \\,r  in  the  spiritual  sense  of  the  W^ord,  the  right  signifies 
good,  and  llie  left  truth,  and  sheep  and  goats  the  same.  The 
last  judgment  was  ett'ected  upon  these  alone  ;  the  evil  who 
were  in  no  truths  being  in  the  hells  already  ;  for  all  the  wicked 
who  have  denied  the  Divine  in  their  hearts,  and  have  rejected 
the  truths  of  the  church  as  incredil)le,  are  cast  thither  when 
they  die,  and  therefore  before  the  judgment.  The  iirst  heaven 
which  passed  away,  consisted  of  those  who  were  in  truths,  and 
not  in  good,  and  the  new  heaven  was  formed  of  those  who  were 
in  truths,  and  at  the  same  time  in  good. 

60.  As  regards  the  judgment  upon  the  Mahometans  and 
Gentiles,  which  is  treated  of  in  this  article,  it  was  thus  effected. 
The  Mahometans  were  led  forth  from  their  places,  where  they 
were  gathered  together  in  the  sonth-Avest,  by  a  way  round  tiie 
Christians,  from  the  west,  through  the  north,  to  the  east,  as  far 
as  its  southern  confine;  and  the  good  were  separated  from  the 
evil  in  the  way  :  the  evil  being  cast  into  marshes  and  lakes, 
many  too  being  scattered  about  in  a  certain  far  desert.  But 
the  good  were  led  through  the  east  to  a  laud  of  great  extent 
near  the  south,  and  habitations  were  there  given  them.  They 
who  were  led  thither  had  in  the  world  acknowledged  the  Lord 
as  the  greatest  Prophet,  and  as  the  Son  of  God,  and  had  be- 
lieved that  lie  was  sent  by  the  Father  to  instruct  mankind,  and 
at  the  same  time  had  lived  a  life  moral-spiritual,  in  accordance 
with  their  religion  [religiosum].  Most  of  these,  when  instructed, 
receive  faith  in  the  Lord,  and  acknowledge  Ilim  to  be  One 
with  the  P\ither.  Connnunication  is  also  granted  them  with 
the  Christian  heaven,  by  influx  from  the  Lord;  but  they  are 
not  commingled  with  it,  because  religion  separates  them.  All 
of  that  religion,  as  soon  as  they  come  into  the  other  life,  among 
their  own,  first  seek  Mahomet,  yet  he  appears  not,  but  iu  liis 
place  two  others,  who  call  tliemselves  Maliomets,  and  who 
have  obtained  seats  in  the  middle,  under  the  Christian  heaven, 
towards  the  left  part  of  it.  These  two  are  in  the  place  of  Ma- 
homet, because  all  after  death,  whatever  be  their  religion,  are 
first  led  to  those  they  had  woi'shiped  in  the  world,  (for  every 
one's  religion  adheres  to  him),  but  secede  on  perceiving  that 
these  can  render  them  no  assistance.  They  are  thus  yielded 
nj)  into  their  own  religion  at  first,  as  the  only  possible  means 
of  effecting  their  withdrawal  from  it.  Where  Mahomet  him- 
self is,  and  what  he  is,  and  whence  come  those  two  who  fill 
462 


BABYLON  Wnicn  HAS  BEEN  DESTROYED.  51,  52 


his  place,  shall  be  tokl  in  the  hook  in  which  the  Apocalypse  is 
oApliiiiic-d. 

51.  Tiie  judgment  was  effected  upon  the  Gentiles  in  nearly 
the  same  manner  as  upon  the  Mahometans ;  but  they  were  not 
led  like  them  in  a  circuit,  but  only  a  short  way  in  the  west, 
where  the  evil  were  separated  tVoui  the  good,  the  evil  being 
there  cast  into  two  great  gult's,  which  stretched  obliquely  into 
the  deep.  But  the  good  were  conducted  above  the  middle,  where 
the  Christians  were,  towards  the  land  of  the  Mahometans  in 
the  eastern  quarter,  and  dwellings  were  given  them  behind 
and  bej'ond  the  Mahometans,  to  a  great  extent  in  the  southern 
quarter.  But  those  of  the  Gentiles  who  in  the  world  had  wor- 
shiped God  under  a  human  form,  and  had  led  lives  of  charity 
according  to  their  religious  principles,  were  conjoined  with  Chris- 
tians in  heaven,  for  they  acknowledge  and  adore  the  Lord  more 
than  others  ;  the  most  intelligent  of  them  are  from  Africa.  The 
multitude  of  the  Gentiles  and  Mahometans  who  appeared  was 
BO  great,  that  it  could  be  numbered  only  by  myriads.  The 
judgment  on  this  vast  multitude  was  effected  in  a  few  days, 
for  every  one  after  being  yielded  up  into  his  own  love  and 
into  his  own  faith,  is  immediately  destined  and  carried  to 
his  like. 

52.  From  all  these  particulars  appears  the  truth  of  the  Lord's 
prediction  concerning  the  last  judgment,  that  they  shall  come 
from  the  east,  and  from  the  west,  and  from  the  north,  andfrmn 
the  soutli,  and  shall  sit  down  in  the  kingdom  of  God,'^  Luke 
xiii.  29. 


OF  THE  BABYLON  AND  ITS  DESTRUCTION. 

53.  Th.\t  all  the  things  which  are  predicted  in  the  Apo- 
calypse are  at  this  day  fullilled,  may  be  seen  above,  n.  40  to 
4-1: ;  and  that  the  last  judgment  has  already  been  accomplished, 
may  be  seen  in  the  preceding  article;  where  it  is  also  shown 
how  the  judgment  was  effected  npon  the  Mahometans  and 
Gentiles.  Now  follows  an  account  of  the  manner  in  which  it 
was  effected  upon  the  Papists,  who  are  understood  by  the 
Babylon  whicb  is  treated  of  in  many  parts  of  the  Apocalypse, 
and  whose  destruction  is  the  special  subject  of  the  18th  chap- 
ter, where  it  is  thus  described,  '■'■An  angel  cried  vehemently 
with  a  great  voice,  Babylon  hath  fallen,  hath  fallen,  and  is  he- 
come  the  hahitation  of  devils,  and  the  hold  of  every  foul  f<p)rit, 
and  the  cage  of  every  unclean  and  hateful  bird,"  v.  2.  But  be- 
fore it  is  told  how  that  destruction  was  effected,  I  shall 
premise, — 

I.  What  is  understood  by  the  Babylon,  and  ti  e  maniier  of 
thing  it  is,  (et  quale  ejus.) 

463 


53,  54 


OF  THE  LAST  JUDGMENT,  AND  THE 


n.  What  manner  of  men  tliey  of  the  Babylon  are  in  the 
other  life. 

III.  Where  their  habitations  have  hitherto  been. 

IV.  AVhy  they  were  there  tolerated  until  the  day  of  the  last 
judgment. 

V.  Tlie  mode  in  which  they  were  destroyed,  and  their  habi- 
tations made  a  desert. 

YI.  That  all  those  among  them  who  w*ere  in  the  affection  of 
truth  from  good  were  preserved. 

VII.  Of  the  state  of  those  hereafter  who  come  thence  fi'om 
the  countries  of  tlie  earth. 

54.  W/iat  /'s  iDuIcfxtood  hy  the  Bahjlon,  and  the  manner  of 
thing  it  is.  Uy  the  Babylon  are  understood  all  who  will  to 
rule  by  religion  [per  religiosuin].  To  rule  by  religion,  is  to  rule 
over  men's  souls,  thus  over  their  very  spiritual  lives,  and  to  use 
tlie  Divijic  things,  which  are  in  their  religion,  as  the  means  to 
ride.  All  those  who  have  dominion  for  an  end,  and  religion  for 
the  means,  in  the  general,  arc  Babylon.  They  are  called 
Babylon,  because  such  dominion  began  in  ancient  times  ;  but 
it  was  destroj'cd  in  its  beginning.  Its  commencement  is  de- 
scribed hy  the  city  and  the  tower,  whose  head  was  to  be  in 
heaven  ;  and  its  destruction,  by  the  confusion  of  lij^s,  whence 
its  name  Babel  was  derived  ;  Genksis  xi.  1  to  9.  What  the 
particulars  there  related  mean  in  the  internal  or  spiritual  sense 
of  the  Word,  may  be  seen  explained  in  the  Arcana  Ccelestia, 
n.  1283  to  1328.  Moreover  that  this  dominion  began  and  was 
instituted  in  Babel,  appears  in  Daniel,  where  it  is  said  of  Nebu- 
chadnezzar, that  he  set  up  an  image  which  all  were  to  adore, 
chap.  iii.  ;  and  is  understood  by  Belshazzar  and  his  peers 
drinking  out  of  the  golden  and  silver  vessels,  Avhich  Nebu- 
chadnezzar had  cai-ried  away  from  the  temple  of  Jerusalem,  at 
the  same  time  that  they  worshiped  gods  of  gold,  silver,  copper, 
and  iron  ;  wherefore  it  was  written  on  the  wall,  "TZe  hatJt  num- 
ht  rt-tl,  lie  hatJi  (ocighed^  he  hath  divided  i'"'  and  on  the  same 
night  the  king  himself  was  slain,  chap.  v.  The  vessels  of  gold 
and  silver  of  the  tem])le  of  Jerusalem,  signify  the  goods  and 
truths  of  the  church  ;  drinking  out  of  them,  and  at  the  same 
time  worshiping  gods  of  gold,  silver,  copper,  and  iron,  signity 
}irofanation  ;  and  the  writing  upon  the  wall,  and  the  death  of 
the  king  signity  visitation,  and  destruction  denounced  against 
those  who  make  use  of  Divine  Goods  and  Truths  as  means. 
What  manner  of  men  those  who  are  called  Babylon  are,  is  also 
described  continually  in  the  prophets;  as  in  Isaiah,  '■'•Thou 
raayrst  take  i/j)  this  ■paralle  concerning  the  king  of  Babylon: 
Jehooah  hai]i  broken  the  staff  of  the  wicked,  the  sceptre  if  the 
'riders:  thou,  Lucifer,  hast  fallen  from  heaven ;  thou,  ai't  ont 
down  even  to  the  earth  •  thou  hast  said  in  thy  mind,  I  will 
ascend  into  heaven  /  /  will  exalt  my  throne  over  the  stars  of 


BABYLON  AVIIIcn  HAS  BKEN  DFSTROYED. 


54,  55 


and  I  will  sit  on  the  mountain  of  the  convention,  in  the 
sides  of  the  north,  1  will  hcconu  like  the  Most  High.  Never- 
theless thou  sh(dt  he  cast  down,  into  hrU,  to  (he  sides  of  the  pit ; 
J.  viillcxd  off  the  name  andresidue  of  B>d)iiJ <iu ,  mid  loill  cause 
her  to  hecome  an  hereditary possessin/i  at'  t/ir  //il/,'/'/i,"  xiv.  4, 
12,  13,  14,  15,  23  :  and  again  it  is  said  In  the  same  book, ''TAe 
lioti  said,  Babylon  is  f aliens  is  f(dl<n,  (Did  all  the  graven 
images  of  her  god  are  cast  down,''^  xxi.  !» ;  sco  niorcover  tlie 
whole  of  chap,  xlvii.  and  chap,  xlviii.  14  \n  20;  and  Jeremiah, 
chap  1.  1,  2,  3.  From  tliese  passages  it  is  now  evident  what 
tfie  Babjloii.is.  It  ought  to  be  known  tluit  the  church  becomes 
a  Babylon  when  charity  and  faith  cease,  and  the  love  of  self 
begins  to  rule  in  their  stead  ;  for  this  love,  in  ])r()p()rtion  as  it 
is  iitichecked,  rushes  on,  aiming  to  dominate  not  merely  over 
all  whom  it  can  subject  to  itself  on  earth,  but  even  over  hea- 
ven; nor  does  it  rest  there,  but  it  climbs  the  very  thi-one  of 
God,  and  transfers  to  itself  His  Divine  Power.  That  it  did 
this,  even  before  the  Lord's  coming,  a[)poars  from  the  passages 
of  the  Word  adduced  above.  But  the  l)al)ylon  here  treated  of, 
■was  destroyed  by  the  Lord,  when  He  was  in  the  world,  as  well 
by  those  who  composed  it  being  reduced  to  mere  idolaters,  as 
by  a  last  judgment  upon  them  in  the  si)iritual  wftrld,  which  is 
understood  by  the  prophetic  sayings,  that  "Lucifer,"  who  there 
is  Babylon,  "was  cast  into  hell,''  and  that  "Babylon  Inis 
fallen  ;''  and  moreover  by  the  writing  on  the  wall,  and  the 
death  of  Belshazzar ;  and  also  by  the  stone,  hewn  from  the 
rock,  which  destroyed  the  statue,  of  which  JS'ebuchadiiezzar 
dreamed. 

55.  But  the  Babylon  treated  of  in  the  Apocalypse,  is  the 
Babylon  of  tliis  day,  which  arose  after  the  Lord's  coming,  and 
is  known  to  be  among  the  Papists.  This  Babylon  is  more  per- 
nicious and  more  abominable  than  that  M  hicli  existed  before 
the  Lord's  coming,  because  it  profaTies  the  interior  goods  and 
truths  of  the  chui-ch,  which  the  Lord  revealed  to  the  worhl, 
when  He  revealed  IliinseU".  How  pernicious,  how  inwardly  abo- 
minable it  is,  niay  ap»pear  from  the  following  summary.  They 
who  belong  to  it,  acknowledge  and  adore  the  Lord  apart 
from  all  power  of  saving  :  they  entirely  separate  His  Divine 
from  His  Human,  and  transfer  to  themselves  His  Divine  Power, 
which  belonged  to  His  Human;"  for  they  remit  sins;  they 
send  to  heaven  ;  they  cast  into  hell  ;  they  save  whom  they  will  ; 
they  sell  salvation  ;  thus  arrogating  things  to  themselves  which 
are  properties  of  Divine  Power  alone  :  and  since  they  exercise 
this  Power,  it  follows  that  they  make  gods  of  tliemsel  ves,  each 

o  That  the  attribution  by  the  church,  of  two  natures  to  the  Lord,  and  tlie  con- 
sequent separation  of  Kis  Divine  from  Uis  Human,  was  efTccted  in  a  council,  oa 
the  I'ope's  account,  that  the  Pope  might  be  acIinowl(-dged  as  the  Lord's  vicar,  di - 
covered  from  heaven  in  the  Akcaka  Ccelestu,  n.  4738, 

[30]  465 


55 


or  THE  LAST  JUDGMENT,  AND  THE 


one  according  to  his  station,  by  transference  from  their  highest, 
v/hom  tliey  call  Christ's  vicar,  down  to  the  lowest  of  them  ;  thua 
"they  regard  themselves  as  the  Lord,  and  adore  Him,  not  for  His, 
l)ut  for  their  sakes.  They  not  only  adulterate  and  falsify  the 
"VVo.-d,  but  even  take  it  away  from  the  people,  lest  they  should 
enter  into  the  smallest  light  of  truth  ;  and  not  satisfied  with 
tliis,  they  moreover  anniliilate  it,  acknowledging  a  divinity  in 
the  decrees  of  Rome,  superior  to  the  Divine  in  the  Word  ;  so 
that  they  exclude  all  from  the  ,way  to  heaven  ;  for  the  acknow- 
ledgment of  the  Lord,  faith  in  Him,  and  love  to  Him,  are  the 
Avay  to  heaven  ;  and  tlie  AVord  is  what  teaches  the  way  :  whence 
it  is,  that  without  the  Lord,  by  the  medium  of  the  Word,  there 
is  no  salvation.  They  strive  with  all  diligence  to  extinguish 
the  light  of  heaven,  which  is  from  Divine  Truth,  in  order 
that  ignorance  may  exist  in  the  place  of  it,  and  tlie  denser 
the  ignorance,  the  more  acceptable  it  is  to  them.  They  extin- 
guish the  light  of  heaven  by  prohibiting  the  reading  of  the 
Word,  and  of  books  which  contain  its  doctrines;  instituting 
worship  by  masses  destitute  of  Divine  Truth,  in  a  language 
unintelligible  to  the  common  people  ;  and  besides,  they  till 
their  world  (orbem  suum)  Avith  falses,  those  essential  [ipsa] 
darknesses,  which  remove  and  dissipate  tlie  light.  Tliey  teach, 
the  vulgar  moreover,  that  they  have  life  {eternal)  in  the  faith  of 
their  priests,  consequently  not  in  their  own,  but  in  that  of 
other  men.  [ita  in  aliena  et  non  in  sua.]  They  also  place  all 
worship  in  a  devout  external,  apart  from  the  internal,  making 
the  internal  into  vacuum,  for  tliey  deprive  it  of  the  know- 
ledges of  good  and  truth  ;  and  yet  Divine  Avorship  is  external, 
only  in  as  far  as  it  is  internal,  since  the  external  ))roceeds  from 
the  internal.  Besides  this,  they  introduce  idolatries  of  various 
kinds.  They  make  and  multiply  saints  ;  the}'  see  and  tolerate 
the  adoration  of  these  saints,  and  even  the  prayers  put  up  to 
them,  almost  as  to  gods  ;  they  expose  their  idols  in  all  sorts 
of  places  ;  boast  of  their  multitudinous  mii-acles  ;  set  them  over 
cities,  temples,  and  monasteries:  make  sacred  their  bones — their 
veriest  cast-away  bones,  which  have  been  taken  out  of  sepul- 
chres ;  thus  turning  the  minds  of  all  from  the  worship  of  God, 
to  the  worship  of  men.  Moreover,  they  use  much  artful  pre- 
caution lest  any  one  should  come  out  of  their  darkness  into 
light,  from  idolatrous  to  Divine  worship  ;  for  they  multi- 
ply monasteries,  from  which  they  send  out  spies  and  guards 
in  all  directions  ;  they  extort  the  confessions  of  the  heart, 
which  are  also  confessions  of  the  thoughts  and  intentions, 
and  if  any  one  will  not  confess,  they  threaten  him  with  in- 
fv-^rnal  fire  and  toi-ments  in  purgatory  ;  and  those  who  dare  to 
speak  against  the  Papal  throne,  and  their  dominion,  they  shut 
up  in  a  horrible  gaol,  which  is  called  the  Inquisition.  All  this 
they  do  for  one  sole  end  ; — that  they  may  possess  the  world  and 
466 


BABYLON  WUICII  HAS  BKIiN  DKSTKOYED.  55,  56 


its  treasures,  and  live  in  congenial  delights,  (vivant  genio)  and 
be  the  mightiest  of  men,  while  tlie  rest  are  their  slaves.  But 
domination  such  as  this,  is  not  that  of  heaven  over  hell,  but  of 
liell  over  heaven,  for  in  as  far  as  the  love  of  ruling  2:>revails  in 
man,  especially  in  the  man  of  the  church,  in  so  far  hell 
reigns.  That  this  love  reigns  in  hell,  and  makes  hell,  may  be 
seen  in  the  work  on  Heaven  and  Hell,  n.  551  to  565.  From 
this  siimmary  it  may  appear  that  tliey  have  no  church,  but  a 
Babylon  among  them.  Tlie  church  is,  where  the  Lord  Hint 
self  is  worshiped,  and  wliere  the  Word  is  read. 

56.  What  vuinncr  of  men  they  of  the  Bahylon  are  in  the  other 
life,  can  be  apparent  only  to  one  who  has  been  allowed  by  the 
Lord  to  be  together  with  those  who  are  in  the  spiritual  world : 
since  this  has  been  granted  to  me,  1  am  able  to  speak  from  ex- 
])erience,  for  I  have  seen  them,  I  have  heard  tnem,  and  I  have 
spoken  witli  them.  Evei-y  man  after  death  is  in  a  life  similar 
to  liis  life  in  the  world ;  this  cannot  be  changed,  save  only  as 
regards  the  delights  of  the  love,  which  are  turned  into  corres- 
pondent lliings,  as  may  appear  from  two  articles  in  the  work 
on  Hkavkn  and  Hell,  n.  470  to  484 ;  and  n.  485  to  490.  The 
dame  holds  of  the  life  of  those  now  treated  of,  which  is  alto- 
gether sucli  as  it  was  in  the  world,  with  this  difference,  that  tlie 
hidden  things  of  their  hearts  are  there  uncovered,  for  they  are 
in  the  spirit,  in  which  reside  the  interior  things  of  the  thoughts 
and  intentions,  which  they  had  concealed  in  the  world,  and  had 
covered  over  with  a  devout  external.  And,  since  these  hidden 
things  were  now  laid  open,  it  was  perceived  that  more  than  half 
of  those  who  had  usurped  the  power  of  opening  and  shutting 
heaven,  were  downright  atheists  ;  but  since  dominion  is  rooted 
in  their  minds  as  in  the  world,  and  is  based  on  this,  that  all 
power  was  given  by  the  Father  to  the  Lord  Himself,  and  that 
it  was  transferred  to  Peter,  and  by  order  of  succession  to  the 
beads  of  the  church,  therefore  an  oral  confession  about  the  Lord 
remains  adjoined  to  their  atheism  ;  but  even  this  remains  only 
so  long  as  they  enjoy  some  dominion  by  means  of  it.  But  the 
rest  of  them,  who  are  not  atheists,  are  so  empty  (tam  vacui), 
as  to  be  entirely  ignorant  of  man's  spiritual  life,  of  the  means 
of  salvation,  of  the  Divine  Truths  which  lead  to  heaven  ;  and 
they  know  nothing  at  all  of  heavenly  love  and  faith,  belie  v- 
ing that  heaven  may  be  granted  of  the  Pope's  grace  to  any 
one,  whatever  he  be.  ]Sow  since  every  one  is  in  a  life  in  the 
spiritual  world,  similar  to  his  life  in  the  natural  world,  without 
any  difference,  so  long  as  he  is  neither  in  heaven  nor  in  hell,  (as 
is  shown,  and  may  be  seen  in  the  work  on  Heaven  and  Hell, 
n.  453  to  480),  and  since  the  spiritual  world,  as  regards  its  ex- 
ternal appearance,  is  altogether  like  the  natural  world,  (n.170 
to  176),  therefore  they  also  live  a  similar  moral  and  civil  life, 
and  above  all  have  similar  woiship.  for  this  is  inradicated  in, 

467 


56  OF  THE  LAST  JUDGMEXT,  AKD  THE 

and  iulieres  to  man  in  his  inmost,  nor  can  any  after  death  be 
■witlidraw  u  from  it,  except  he  be  in  good  from  truths,  and  in 
truths  from  good.  But  it  is  more  difficult  to  withdraw  the  na- 
tion now  treated  of  from  its  own  worship,  than  other  nations, 
because  it  is  not  in  good  from  trutlis,  and  still  less  in  truths 
from  good  ;  for  its  truths  are  not  derived  from  the  "Word,  with 
the  exception  of  some  few,  which  it  has  falsified  by  applying 
them  to  dominion  ;  and  hence  it  has  none  other  than  spu- 
]'ions  good,  for  sucli  as  the  trul;,hs  arc,  such  does  the  good  be- 
come. Those  things  are  said,  in  order  that  it  may  be  known, 
that  the  worship  of  this  nation,  in  the  spiritual  world,  is  alto- 
gether similar  to  its  worship  in  the  natural  world.  Premising 
tins,  I  will  now  relate  some  particulars  of  the  worsliip  and 
life  of  the  Papists  in  the  spiritual  world.  They  have  a  certain 
session,  in  place  of  the  session  or  consistory  at  Kouie,  in  whicli 
their  leaders  meet,  and  consult  on  various  matters  touching 
their  religion,  especially  on  the  means  of  holding  the  vulgar 
in  blind  obedience,  and  of  enlarging  their  own  dominion.  This 
session  is  situated  in  the  southern  quarter,  near  the  east,  but 
none  who  have  been  Popes  or  Cardinals  in  the  world  dare  to 
enter  it,  because  the  semblance  of  Divine  authority  possesses 
their  minds,  from  their  having  in  the  world  arrogated  the  Lord's 
power  to  themselves;  wherefore,  as  soon  as  ever  they  present 
themselves  there,  they  are  carried  out,  and  cast  to  their  like 
in  a  desert.  But  those  among  theui,  who  have  been  of  sincere 
miud,  and  have  not,  from  belief  coniirmed,  usurped  such  power, 
are  in  a  certain  obscure  chamber,  situate  behind  this  session. 
There  is  another  convention  in  the  western  quarter,  near  the 
north  ;  the  business  there,  is  the  intromission  of  the  credulous 
vulgar  into  heaven.  They  there  dispose  around  them  a  num- 
ber of  societies  which  live  in  various  external  jollities  ;  in  some 
of  the  societies  they  play,  in  some  they  dance,  in  some  they 
compose  the  face  into  the  various  expressions  of  hilarity  and 
mirtht'ulness  ;  in  some  they  converse,  friend-like  ;  in  some  they 
discuss  civil,  in  others  religious  matters  ;  in  other  societies 
again,  they  talk  obscenities  ;  and  so  on.  They  admit  their  de- 
pendents into  such  one  of  these  societies  as  each  may  desire, 
and  call  it  heaven  ;  but  all  of  them,  after  being  there  a  few 
liours,  are  wearied  and  depart,  because  those  joys  are  external, 
and  not  internal :  in  this  way,  moreover,  many  are  withdrawn 
from  a  belief  in  their  doctrinal  concerning  intromission  into 
lieaven.  As  regards  their  worshij)  in  pai-ticular,  it  is  almost 
like  their  worship  in  the  world  ;  as  in  the  world,  it  consists  in 
masses,  not  pei  tbi'med  in  the  common  language  of  spirits,  but 
in  one  composed  of  lofty-sounding  words,  which  induce  an  ex- 
ternal devoutness  and  awe,  and  are  utterly  unintelligible.  In 
like  manner  they  adore  saints,  and  expose  idols  to  view  ;  but 
tJieir  saints  are  no  where  to  be  seen,  for  all  these  who  havo 
468 


BABYLON  WHICH  HAS  BKEN  DESTROYED.  56 

Bought  to  je  worshiped  as  gods,  are  in  hell  ;  the  rest  who 
did  not  seek  it,  are  among  common  spirits.  This  their  prelates 
know,  for  they  seek  and  find  them,  and  when  found  they 
despise  them;  yet  conceal  it  from  the  ])eople,  that  the  sainls 
may  still  be  worshiped  as  tutelar  gods,  but  tliat  the  ])riniates 
themselves,  who  rule  over  the  people,  may  be  woi'sliiped  as 
the  lords  ot  heaven.  In  like  manner,  moreover,  they  multiply 
churches  and  monasteries  as  the}'  did  in  the  world,  tliey  scru[)e 
together  riches,  and  accumulate  costly  things,  which  they  hide 
in  cellars  ;  for  costly  things  exist  in  the  sjiiritual,  as  well  as  in 
the  natural  world,  and  far  more  abundantly.  In  like  manner 
they  send  forth  monks,  to  allure  the  Gentiles  to  their  religion, 
in  order  that  they  may  subject  them  to  their  rule.  They  com- 
nioidy  have  towers  of  espial  erected  in  the  middle  of  their  as- 
semblies, from  which  the}'  are  enabled  to  enjoy  an  extended 
vision  into  all  the  surrounding  region  :  and  moreover,  by  va- 
rious means  and  arts  they  establish  for  themselves  communica- 
tions with  persons  far  and  near,  joining  in  league  with  them, 
and  drawing  them  over  to  their  own  party.  Such  is  their  state 
in  general ;  but  as  to  particulars,  manj'-  prelates  of  that  religion 
take  away  all  power  from  the  Lord,  and  claim  it  for  themselves, 
and  doing  this,  they  acknowledge  no  Divine.  They  still  ciun- 
terfeit  a  devoutness  in  externals;  yet  this  devoutness  in  itself 
is  protane,  because  in  their  internals  there  is  no  acknowledg- 
ment of  the  Divine.  Hence  it  is  that  they  communicate  with 
certain  societies  of  the  ultimate  heaven  by  a  devout  external, 
and  with  the  hells  by  a  profane  internal,  so  that  they  are  at 
once  in  either  (utrobivis)  :  on  which  account,  moreover,  they 
allure  simple  good  spirits,  and  appoint  them  habitations  near 
themselves,  and  also  congregate  evil  spirits,  and  dispose  them 
around  the  society  in  all  directions,  by  the  simple  good  con- 
joining themselves  with  heaven,  and  by  the  evil  with  hell. 
ITence  they  are  enabled  to  accomplish  abominations,  which 
they  perpetrate  from  hell.  For  the  simple  good  who  are  in 
the  ultimate  heavens,  look  only  to  their  devcitional  external, 
and  their  very  devout  adoration  of  the  Lord  in  outward  things, 
but  they  see  Tiot  their  wickedness,  and  therefore  they  favor 
them,  and  {Km  favor  from  the  good  is  their  greatest  protection  ; 
yet  in  jirocess  of  time  they  all  recede  from  their  devout  external, 
and  then,  being  separated  from  heaven,  they  are  cast  into  hell. 
It  may  now  be  known  in  some  degree,  what  manner  of  men 
they  of  the  Babylon  are  in  the  other  life.  B\Jt  I  am  aware  that 
they  who  aix3  in  this  world,  and  have  no  idea  of  man's  state 
after  death,  of  heaven,  or  of  hell,  but  an  inane  and  an  empty 
one,  will  wonder  at  the  existence  of  such  things  in  the  spiritual 
world.  But,  that  man  is  equally  a  man  after  death,  that  he 
lives  in  fellowships  as  he  did  iu  the  world,  that  he  inhabits 
houses,  hears  preaching  in  churches,  discharges  duties,  and  sees 

4tiy 


57 


OK  THE  LAST  JUDGMENT,  AND  THE 


things  in  that  world,  siniihir  to  those  in  tlie  former  world  he  liaa 
left,  may  appear  from  all  that  has  been  said  and  shown  of  tlie 
things  I  have  lieard  and  seen,  in  the  work  on  Heaven  and  Hell. 

57.  I  have  spoken  with  certain  of  that  nation,  concerning  tho 
keys  given  to  Peter;  whether  thej  believed  that  the  power  of 
the  Lord  over  heaven  and  earth  was  transferred  to  hini?  and 
because  this  was  a  fundamental  of  their  religion,  tliej  ve- 
hemently insisted  on  it,  saying,  that  there  was  no  doubt  about 
it,  because  it  was  manifestly  said  so.  But  when  I  asked  them 
whether  they  knew  that  in  eacli  expression  of  the  Word  there 
is  a  spiritual  sense,  which  is  the  sense  of  the  Word  in  heaven, 
they  said  at  first,  that  they  did  not  know  it,  but  afterwards 
they  said  they  would  inquire ;  and  on  inquiring,  they  were  in- 
structed that  there  is  a  spiritual  sense  within  eacli  expression 
of  the  Word,  whicli  differs  from  the  sense  of  the  letter,  as 
spiritual  differs  from  natural;  and  they  were  also  instructed 
that  Tio  person  named  in  the  Word  is  named  in  heaven,  but 
that  some  spiritual  thing  is  there  understood  in  place  of  liim  : 
finally,  they  M'ere  informed,  that  instead  of  Peter  in  the  Word 
is  understood  the  truth  of  the  faith  of  the  church,  derived  from 
the  good  of  charity,  and  that  the  same  is  understood  by  a  rock, 
which  is  there  named  with  Peter,  for  it  is  said,  Thou  art  Peter, 
and  upon  this  rock  will  Ihuild  My  Church,^''  Matt  xvi.  18  ;  by 
which  is  not  understood  that  any  power  was  given  to  Peter, 
but  that  power  is  the  property  of  truth  derived  from  good,  for 
in  the  heavens,  all  power  is  in  truth  from  good,  or  from  good 
by  means  of  truth ;  and  since  all  good,  and  all  truth,  are  from 
the  Lord,  and  nothing  from  man,  that  all  power  is  from  the  Loi-d. 
When  they  heard  this  they  replied  indignantly,  that  they 
wished  to  be  certain  whether  or  no  that  spiritual  sense  is  con- 
tained in  the  words,  whereupon  the  Word  which  is  in  heaven  was 
given  them,  in  which  Word  there  is  not  the  natural  sense,  but 
the  spiritual,  because  it  is  for  the  angels,  who  are  spiritual ; 
(that  there  is  such  a  Word  in  heaven,  may  be  seen  in  the  work 
on  LIeaven  and  Hell,  n.  2.59  to  261 ;)  and  when  they  read  it, 
they  saw  manifestly  that  Peter  is  not  named  there,  but  truth 
from  good,  whicli  proceeds  from  the  Lord,  instead  of  him.P 

p  From  tiik  Ahcana  Ccelestia.  That  the  twelve  disciples  of  the  Lord  rcpre- 
6eiitt>d  the  cluii  ch  as  to  the  all  of  truth  and  good,  or  of  faith  and  love,  as  in  like 
manner  did  tlir  tw.  Ive  tribes  of  Israel,  n.  2179,  3354,  3488,  3858,  6397.  That  Peter, 
James.  :iii<l  .lolm.  ir])rcscnted  faith,  charity,  and  the  goods  of  charity,  n.  3750. 
That  Pel.  1  K  |.P  scnled  faith,  u.  4738,  6000,  C073,  6344,  10,087,  10,580.  That  the 
keys  of  tlie  kingdom  of  heaven  being  given  to  Peter,  signifies  tliat  all  power  i.s 
given  to  truth  from  good,  or  to  faith  from  charity,  proceeding  from  the  Lord  ; 
thus  tliat  all  power  belongs  to  the  Lord,  n.  6344.  That  a  key  signifies  the  power 
of  opening  and  shutting,  n.  9410.  That  all  power  is  in  good  by  truths,  or  in  truths 
from  good,  proceeding  from  the  Lord,  n.  30'Jl,  3563,  6344,  6413.  6948.  8200.  8304, 
9327.  9410.  9(13!),  9643,  10,019,  10.182.  That  a  rock  in  the  Word  signifies  the  Lord 
as  to  Divini'  Trutli,  n.  8581,  10,580.  That  all  names  of  persons  and  places  in  the 
Word  signify  things  and  states,  n.  76?,  1888,  4310,  4442,  10,329.  That  their  name* 
473 


BABYLON  WHICH  HAS  BEEN  DESTROYED. 


58 


Seeing  this,  they  rejected  it  with  anger,  and  would  liave  torn  it 
in  ]:)ieces  with  tlieir  teeth,  had  it  not  instantly  bocii  lakeii  away 
tVoui  them.  Hence  the_y  were  convinced,  although  unwilling  to 
be  convinced,  that  that  power  is  the  property  of  the  Lord  alone, 
and  cannot  belong  to  any  man,  because  it  is  a  Divine  Power. 

58.  Where  their  habitations  in  the  spiritual  world  have  h  itherto 
Veen.  It  was  said  above,  n.  48,  that  all  the  nations  and  ])eople 
in  the  spiritual  world  were  seen  to  be  thus  arranged  ; — collected 
\ij  the  middle  those  who  are  called  the  Reformed  ;  around  this 
middle,  those  of  the  Pa|)al  religion  ;  the  Mahometans  beyond 
tliem ;  and  the  various  Gentiles  in  the  outmost  circuit.  Hence 
it  may  appear  that  the  Papists  formed  the  nearest  circum- 
ference around  the  lleformed  in  the  centre.  The  reason  of 
this  was,  that  they  who  are  in  the  light  of  truth  tVoiii  the 
Word  are  in  the  "centre,  and  they  who  are  in  the  light  of  truth 
from  the  Word  are  also  in  the  light  of  heaven,  for  the  light  of 
heaven  is  from  Divine  Truth,  of  which  the  Word  is  the  conti- 
nent. That  the  light  of  heaven  is  from  Divine  Truth,  nuiy  be 
seen  in  the  work  on  Heaven  and  Hell,  n.  126  to  liO,  and 
That  it  is  Divine  Truth,  n.  303  to  310.  Light,  moreover,  pro- 
ceeds from  the  centre  towards  the  circumferences,  and  illumi- 
nates. Hence  it  is  that  the  Papists  proximately  snri'ound  the 
centre,  for  they  have  the  Word,  and  it  is  also  read  by  the  rulers 
of  their  church,  though  not  by  the  people.  This  is  the  reason 
why  the  Papal  nation  in  the  spiritual  world  have  habitations 
arouixl  those  who  are  in  the  light  of  truth  from  the  Word.  Their 
maimer  of  dwelling,  before  their  habitations  were  utterly  de- 
stroyed, and  nuide  into  a  desert,  shall  now  be  told.  The 
greatest  part  of  them  dwelt  in  the  south  and  in  the  west ; 
only  a  snuill  part  in  the  north  and  in  the  east.  Li  the  South 
dwelt  those  who  had  been  possessed  of  more  powerful  abilities 
than  their  fellows  in  the  world,  (polluerunt  ingenio),  and  had 
more  confirmed  themselves  in  their  own  religion.  Great  num- 
bers of  the  rich  and  the  noble  also  dwelt  there,  in  habitations 
which  were  not  above  the  earth's  surface,  but  which,  from  dread 
of  robbers,were  subterranean, and  were  guarded  at  the  entrances. 
In  that  quarter,  moreover,  there  was  a  great  city,  extending 
nearly  from  east  to  west,  and  somewhat  into  the  west,  situated 
very  near  the  centre  where  the  lleformed  were.  Myriads 
of  men  or  spirits  tarried  in  that  city.  It  was  full  of  churches 
and  monasteries.  The  ecclesiastics  also  carried  into  it  all 
the  treasures  which  they  were  enabled  by  their  various  arti- 
lices  to  scrape  together,  and  they  hid  them  in  its  cells  and 
subterrannean  crypts,which  were  so  curiously  formed, that  no  one 

do  not  enter  heaven,  but  are  turned  into  the  tilings  they  signify,  and  that  they 
cannot  be  pronounced  in  heaven,  n.  1878,  622.5,  6516,  10,216,  10,282.  The  delicate 
litne.«s  of  the  internal  sense  of  tiic  Word,  where  mere  names  occur  in  the  letter,  illus- 
tiatod  by  examples,  n.  1224,  1264,  1888. 

471 


58  OF  THE  LAST  JUDGMENT,  AND  THE 

besides  themselves  could  enter  them,  for  they  were  disposed 
around  in  the  foiin  of  a  labyrinth.  On  the  treasures  there 
amassed,  in  the  full  confidence  that  they  could  never  be  de 
Gtroyccl,  they  luid  set  their  hearts.  When  I  saw  those  crypts 
I  was  amazed  at  the  art  displayed  in  constructing  theiu,  and 
increasing  them  without  end.  The  most  of  those  who  call  them- 
selves memhcTS  of  the  society  of  Jesus  were  there,  and  culti- 
A'ated  amicable  relations  with  the  rich  who  dwelt  in  their  neigh- 
borhood. Towards  the  east  in  that  quarter  was  the  session 
where  they  consulted  on  the  eiilargement  of  their  dominion, 
and  <*n  the  means  of  keeping  the  people  in  blind  obedience, 
(see  above,  n.  56.)  Thus  much  of  their  habitations  in  the  south- 
ern quarter.  In  the  Noktii,  dwelt  those  who  had  been  possessed 
of  less  powerfnl  abilities,  and  had  less  confirmed  themselves 
in  their  own  religion,  because  they  were  in  an  obscure  faculty 
of  discerning,  and  thence  in  blind  faith.  The  multitude  was 
not  so  great  there  as  in  the  south.  The  chief  part  of  them  dwelt 
in  a  great  city,  extending  lengthwise  from  the  angle  of  the  east 
to  the  west,  and  also  some  little  into  the  south.  It  also  was 
full  of  churches  and  monasteries.  On  its  outmost  side  which 
was  near  the  east  dwelt  many  of  various  religions,  and  also 
some  of  the  Reformed.  A  few  places,  moreover,  beyond  the  city 
in  that  quarter,  were  occupied  by  the  Papists.  In  tlie  East 
dwelt  those  who  had  been  in  the  greatest  delight  of  ruling 
in  the  w(U'kl,  and  at  the  same  time  in  somewhat  of  natural 
lumen  ;  they  appeared  there  on  mountains,  but  only  in  the 
quarter  which  faces  the  north ;  there  were  none  in  the  other 
part  which  faces  the  south.  In  the  angle  towards  the  north, 
there  was  a  mountain,  on  whose  summit  they  had  placed  a 
certain  person  of  unsound  mhid,  whom,b3'  communications  of 
the  thoughts,  which  are  known  in  the  spiritual,  but  unknown 
in  the  natui-al  world,  they  were  enabled  to  inspire  to  command 
anything  they  chose  ;  aiul  they  gave  out  that  he  was  the  very 
god  of  heaven,  appearing  under  a  human  form,  and  thus  paid 
him  Divine  worslrip.  They  did  this,  because  the  ])eople  were 
desiri'iis  uf  .-eeeding  from  their  idolatrous  worship,  wherefore, 
they  devi>ed  it  as  a  means  of  keeping  them  in  obedience.  That 
moiiiitaiu  is  understood  in  Isaiah  xiv.  13,  by  iJte  mou7itain 
of  cunvc.nthrii  in  the  sides  of  the  nortli^''  and  those  on  the 
mountains  are  there  understood  by  Lucifer,  verse  12;  for  such 
of  the  I'ahylonish  ci'ew  as  dwelt  in  the  east,  were  in  greater 
Inmcn  than  others,  which  lumen  also,  they  had  prepared  for 
themselves  by  iu'tilice.  They  once  appeared  to  be  building  a 
towel-,  w  hoso  head  should  reach  to  the  very  heaven  where  the 
angels  ari',  but  the  appearance  was  a  mere  representative  of 
their  machinations  ;  for  machinations  are  presented  in  the 
spii'itual  world,  before  the  eyes  of  those  who  stand  at  a  dio- 
taiice,  by  many  rej^fvcsentatives,  which  yet  do  not  exint  actually 
472 


BABYLON  WniCU  HAS  BEEN  DESTitOYED. 


58 


to  those  who  are  husicd  in  the  iDachinations :  in  tliat  world, 
this  is  a  common  tiling.  By  tliis  appearance  it  was  given  me 
to  know  what  i/ie  ioioer  whose  head  should  be  in  heaven^  whence 
the  place  was  called  Bahel,  Gen.  xi.  1  to  10,  signifies.  Thus 
much  for  their  habitations  in  the  east.  In  the  West,  in  front, 
dwelt  those  of  that  religion  who  had  lived  in  the  dark  ages, 
for  the  most  part  under-ground,  one  progeny  beneath  another. 
The  whole  anterior  tract,  which  looked  to  the  north,  was,  as  it 
were,  excavated,  and  tilled  with  monasteries  ;  the  entrances  to 
chem  lay  through  caverns,  closed  at  top,  tlirough  which  they 
went  out  and  in.  Tliey  rarely  spoke  with  those  who  lived  in 
the  following  ages,  being  of  a  diti'erent  disposition,  and  not  so 
craftily  wicked  ;  for  as,  in  their  times,  there  was  no  contention 
with  the  Keformed,  there  was  therefore  less  of  the  craft  and 
inalice  of  hatred  and  revenge.  In  the  western  quarter  beyond 
that  tract,  were  many  mountains,  on  which  dwelt  the  wickedest 
of  that  nation,  who  denied  the  Divine  in  their  hearts,  and 
yet  orally  professed  their  belief  in  Him,  and  gesticulated  their 
adoration  of  Him  more  devoutly  than  others.  They  who  were 
there,  devised  nefarious  artifices  to  keep  the  vulgar  under  the 
yoke  of  their  sway,  and  also  to  force  others  to  oubmit  to  that 
yoke:  these  artifices  I  may  not  describe,  they  are  so  unspeak- 
ably wicked.  In  general  they  are  such  as  are  mentioned  in 
the  work  on  Heaven  and  Hell,  n.  5S0.  The  mountains  on 
which  they  dwelt,  are  understood  in  the  Apocalypse  by  the 
seven  monntains,  and  the  dwellers  themselves  are  deocribed 
by  the  woman  sitting  upon  the  scarlet  beast;  ^'I  saw  a  woman 
ssttiny  ■upon  a  sea  i-l  it  beast,,  fall  of  names  <f  blasphemy having 
aeven  heads,  and  t<  n  Jun-ns :  she  had  on  the  foreJu  ad  a  name  writ- 
ten, mystery.  JJ(t(>yl'>n.  the  great,  mother  of  the  lohoredoms  and 
abominations  of  the  land :  the  seven  heads  are  seven  moun- 
tains, mi  which  the  woman  sitteth,^^  Apoc.  xvii,  3,  5,  9.  By  a 
woman  in  the  internal  sense,  is  understood  the  church  ;  here  in 
the  opposite  sense,  a  profane  religion  ;  by  the  purple  beast,  the 
profanation  of  celestial  love;  by  the  seven  mountains,  the  pro- 
fane love  of  ruling.  Thus  much  of  their  habitations  in  the 
west.  The  reason  whj'  they  dwell  distinct  according  to  ijuarters 
is,  because  all  in  the  spii-itual  world  are  carried  into  that  quarter, 
and  into  that  part  of  it.  which  corresponds  to  their  affections  and 
loves,  and  no  one  to  any  other  place  ;  concerning  which  see 
the  work  on  Heaven  and  Hell,  where  it  treats  Of  the  lour 
([uarters  of  heaven,  n.  141  to  153.  In  general,  all  the  consulta- 
tions of  the  Babylonish  race  tend  to  this,  that  they  may 
dominate,  not  only  over  heaven,  but  over  the  whole  earth,  and 
thus  that  they  may  possess  heaven  and  earth,  obtaining  each 
by  means  of  the  other.  To  effect  this,  they  continually  devise 
and  hatch  new  laws  and  new  doctrinals.  They  miike  the 
same  endeavor  also  in  the  other  life  as  they  made  in  the  world, 

473 


68,  &9 


OF  THE  LAST  JUDGMENT,  AND  THE 


for  every  one  after  death  is  such  as  he  was  in  the  Avorld,  most 
especialij  as  regards  his  religion.  It  was  granted  me  to  hear 
certain  of  the  primates  consulting  about  a  doctrine,  which  was 
to  be  a  law  to  the  people :  it  consisted  of  many  articles,  but 
they  all  tended  to  one  thing ;  fraudulent  dominion  over  the 
heavens,  and  the  earth,  and  the  ascription  of  all  power  to  them- 
selves, and  of  none  to  the  Lord.  These  doctrinals  were  after- 
wards read  before  the  bystanders,  and  thereupon  a  voice  was 
heard  from  heaven,  declaring,  tliat  they  were  dictated  from  the 
deepest  hell,  though  the  hearers  knew  it  not;  which  was  farther 
conhrmed  by  this ;  a  crowd  of  devils  from  that  hell,  of  the 
blackest  and  direst  appearance,  ascended,  and  tore  those  doc- 
trinals from  them,  not  with  their  hands,  but  with  their  teeth, 
and  carried  them  down  to  their  own  hell  ;  to  the  amazement 
of  those  who  saw  it. 

59.  Whi/  they  were  there  tolerated^  until  the  day  of  the  last 
judgment.  The  reason  was,  because  it  is  of  Divine  order  that 
all  who  can  possibly  be  preserved,  sliall  be  preserved,  even  until 
they  can  no  longer  remain  among  the  good.  All  those,  there- 
fore, who  can  imitate  spiritual  life  in  externals,  and  present  it, 
to  appearance,  in  a  moral  life,  as  if  it  were  really  within,  what- 
ever they  may  be  as  to  love  and  faith  in  internals,  are  preserved  ; 
as  are  those  also,  who  have  outward,  though  they  have  not  in- 
ward, sanctity.  Such  were  many  of  that  nation,  for  they  could 
discourse  piously  with  the  vulgar,  and  adore  the  Lord  devo- 
tionally  with  them,  could  implant  religion  in  their  minds,  and 
lead  them  to  think  of  heaven  and  hell,  and  could  uphold  them 
in  doing  good  (bona),  by  preaching  works.  Thus  they  were 
enabled  to  lead  numbers  to  a  life  of  good,  and  therefore  into 
the  way  to  heaven  ;  on  which  account  also,  many  of  that  re- 
ligion were  saved,  although  few  of  their  leaders  ;  the  leaders 
being  such  as  the  Lord  means  by  '■'■false  prophets,  who  come  in 
shecffs  clothing,  hut  inwardly  are  ravening  loolves,"  Matt,  vii 
15.  By  pr(>phets,  in  the  internal  sense  of  the  Word,  are  un 
derstood  those  who  teach  trutli,  and  lead  to  good  by  means  of 
it ;  and  by  false  prophets,  those  who  teach  the  false,  and  seduce 
by  means  of  it.  They  are  also  like  the  scribes  and  pharisees, 
Avho  are  described  by  the  Lord  in  these  words,  "  They  sit  in 
Hoses'  seat  /  all  things  that  they  bid  you  observe,  obseroe  and 
do,  hut  do  not  according  to  their  works,  for  they  say  and  do 
not ;  all  their  works  they  do  to  he  seen  of  men  ;  they  shut  xip 
the  kingdom  of  heaven  ago.inst  men,  but  go  not  in  themselves  : 
they  eat  widows'  houses,  for  a  pretence  pouring  forth  long 
prayers.  Woe  unto  you,  hypocrites,  ye  malce  clean  the  outside 
of  the  cup  and  platter,  but  within  they  are  full  of  rapine  and 
iniquity  ;  cleanse  first  the  inside  of  the  cup  and  platter,  that  the 
outside  may  be  clean  also  :  ye  are  like  whited  sepulchres,  vjhiih 
appear  outwardly  beautiful,  hut  within  are  full  of  the  bones  oj 
474 


BABYLON  "WlllCri  HAS  BKICN  DFSTKOYED.  59 

tTie  dead:  thus  ye  outwardly  aj)pear  ju-H  before  vion,  hut  loithin 
ye  are  ftdl  of  Itypocrifiij  and  iniquity,^''  Matt,  xxiii.  1  to  S-i. 
Another  reason  moreover  why  tlie,y  were  there  tolerated  was, 
because  every  man  after  death  retains  the  rolij^ion  lie  has  made 
liis  own  (imbuit)  in  the  world;  into  whicli  thurefnie,  when  first 
he  comes  into  tlie  otlier  life,  he  is  yielded  np.  Now  Avith  this 
nation,  the  religious  principle  was  implanted  by  those  who 
gave  an  oral  preference  to  sanctity,  and  feigned  holy  gestures, 
and  moreover,  impressed  the  people  with  a  belief  in  their  jxjwer 
of  saving;  on  which  ground  also  they  were  not  removed,  but 
were  preserved  among  their  own.  i3ut  the  principal  reason 
was,  that  all  are  preserved  from  one  judgment  to  another,  who 
live  the  semblance  of  a  spiritual  life  in  externals,  and  imitate, 
as  it  were,  internal  piety  and  sanctity  ;  all,  indeed,  from  whom 
the  simple  may  receive  instruction  and  guidance  :  for  the  simple 
in  faith  and  heart  look  no  farther  than  to  see  what  is  external, 
and  apparent  before  the  eyes.  Hence  all  such  were  tolerated 
from  the  commencement  of  the  Christian  church,  iintil  the  day 
of  the  last  judgment.  (That  a  last  judgment  has  existed  twice 
before,  and  now  exists  for  the  third  time,  M-as  shown  above). 
Of  the  whole  of  these  the  former  heaven  consisted,  and  they  are 
understood  in  the  Apocalypse,  xx.  5,  6,  by  those  toho  are  not 
of  the  first  resurrection  f  but  since  they  were  such  as  they  are 
above  described,  that  heaven  was  destroyed,  and  they  of  the 
second  resurrection  were  cast  out.  But  it  ought  to  be  known 
that  they  only  were  preserved  who  suffered  themselves  to  be 
lield  bound  by  laws  both  civil  and  spiritual,  they  bcingca])able 
of  living  together  in  society;  howbeit,  they  who  could  not 
be  restrained  by  those  laws  were  not  preserved,  but  were  cast 
into  hell  long  before  the  dav  of  the  last  judgment :  for  societies 
are  continually  purified  from,  and  defended  against  such.  Hence, 
they  who  led  a  wicked  life,  who  enticed  the  vulgar  into  the 
commission  of  evils,  and  entered  on  abominable  arts,  such  as 
exist  among  spirits  in  the  hells,  (see  the  work  on  Heaven  and 
Heli.,  n.  580),  were  cast  out  of  societies,  and  this  in  their  turns. 
In  like  maimer  also  the  inwardly  good  are  removed  from  soci- 
eties, lest  they  should  be  contaminated  by  the  inwardly  evil  ; 
for  the  good  perceive  the  int(!riors,  and  therefore  pay  no  regard 
to  the  exteriors,  except  just  so  far  as  they  agree  with  the  in- 
teriors ;  they  are  sent  in  their  turns,  to  places  of  instruction 
(concerning  wliich  see  the  work  on  Heaven  and  Hell,  n.  512 
to  520),  and  are  carried  thence  into  heaven  ;  for  the  new  hea- 
ven is  formed  of  them,  and  they  are  understood  by  "  those  xoho 
are  of  the  first  resurrection P  Thus  much  is  here  declared,  in 
order  that  it  may  be  known  why  so  many  of  the  Papal  religion 
were  tolerated  and  preserved  until  the  day  of  the  last  judg- 
ment ;  but  more  will  be  sa-d  on  the  same  subject  in  the  follow- 

475 


60,  61 


OF  TUE  LAST  JUDGMENT,  AND  THE 


ing  article,  where  the  first  heaven  which  passed  away  is  to  be 
treated  of. 

60.  The  mode  in  v^hich  they  were  destroyed,  and  their  habi- 
tations made  a  desert.  This  I  will  here  describe  in  few  words  ; 
more  fully  in  the  explication  on  the  Apocalypse.  That  the  Ba- 
bylon there  treated  of  has  been  destroyed,  no  one  but  lie  who 
saw  it  can  know,  and  to  me  it  was  given  to  see  liow  the  last 
judgment  was  brought  about  and  thoroughly  accomplished  upon 
all,  especially  upon  those  of  the  Babylon.  I,  therefore,  will 
describe  it.  This  was  granted  me,  principally,  in  order  to  re- 
veal to  the  world,  that  all  things  predicted  in  the  Apocalypse 
are  divinely  inspired,  and  that  the  xVpocalypse  is  a  prophetic 
book  of  the  "Word  ;  for  if  this,  and  at  the  same  time  the  inter- 
nal sense  which  there  is  in  each  expression  of  that  book,  as  in 
each  expression  of  the  Prophets  of  the  Old  Testament,  were 
not  revealed  to  the  world,  that  book  might  possibly  be  reject- 
ed, on  account  of  being  not  understood  ;  which  would  further 
make  men  totally  inci-edulons  of  its  contents,  iiay,  of  any  such 
thing  as  a  last  judgment  to  come  :  in  which  disbelief  those  of  the 
Babylon  would  confirm  themselves  more  strongly  than  others. 
Lest  this  should  be,  it  pleased  the  Lord  to  make  me  an  eye- 
witness. But  the  whole  of  what  I  saw  of  the  last  judgment 
upon  those  of  the  Babylon,  in  other  words,  of  the  destruction  ot 
the  Babylon,  being  in  itself  sufficient  to  fill  a  volume,  cannot 
be  here  adduced :  in  this  place  I  shall  merely  relate  certain 
general  aspects  of  it,  reserving  the  particulars  for  the  explica- 
tion on  the  Apocalypse.  Inasmuch  as  the  Babylonish  nation 
was  settled  in,  and  extended  over,  many  tracts  in  the  spiritual 
world,  and  had  formed  to  itself  societies  in  all  the  quarters,  I 
will  describe  in  regular  succession  the  mode  in  which  it  Avas 
destroyed  in  each  several  quarter. 

61.  Destruction  was  efiected  after  visitation,  for  visitation 
always  precedes.  The  act  of  ex])loring  what  the  men  are,  and 
moreover  the  separation  of  the  good  from  the  evil,  is  visitation  ; 
and  the  good  are  then  removed,  and  the  evil  are  left  behind. 
This  having  been  done,  there  wei'e  great  earthquakes,  from  which 
they  perceived  that  the  last  judgment  was  at  hand,  and 
trembling  seized  them  all.  Then  those  in  the  Southern 
QuARTEK,  and  especially  in  the  great  city  there,  (see  n.  58), 
were  seen  running  to  and  fro,  some  with  the  intention  of  be- 
taking themselves  to  flight,  some  of  hiding  themselves  in  the 
crypts,  others  of  hiding  in  the  cellars  and  caves  beside  their 
treasures,  out  of  which  others  again  carried  anything  they  could 
lay  their  hands  on.  But  after  the  earthquakes  there  burst  up 
an  ebullition  from  below,  (ab  inferiori)  which  overturned  every- 
thing in  the  city  and  in  the  region  round  it.  After  this  ebul- 
lition came  a  vehement  wind  from  the  east,  which  laid  bare, 
shook,  and  overthrew  evervthin£r  to  its  foundations,  upon  winch 

476 


BABYLON  AVllICII  HAS  BKEN  DESTKOTED. 


61 


all  who  were  there  were  led  forth,  from  every  part,  and  from  all 
their  hiding-places,  and  cast  into  a  sea  of  black  waters :  those 
wiio  were  cast  into  it,  amounted  to  many  myriads.  Afterwards, 
from  that  whole  region,  a  smoke  ascended,  as  after  a  conflagra- 
tion, and  tinally  a  thick  dust,  which  was  borne  by  the  east  wind 
to  the  sea,  and  strewn  over  it ;  for  their  treasures  were  turned 
into  dust,  with  all  those  things  they  had  called  holy  because  they 
possessed  them.  This  dust  was  strewn  over  the  sea,  because  such 
dust  signifies  damnation.  In  the  last  place,  there  were  seen,  as  it 
were  a  blackness  flying  over  that  whole  region,  which,  when  it 
was  viewed  narrowly,  appeared  like  a  dragon  ;  a  sign  that  the 
whole  of  that  vast  city  and  region  was  become  a  desert.  This 
was  seen,  because  dragons  signify  the  falses  of  such  a  religion, 
and  the  abode  of  dragons  signities  the  desert  atate  which  remains 
after  their  overthrow ;  as  in  Jeremiah  ix.  11  ;  x.  ±1  ;  xlix.  33  ; 
Malachi  i.  3.  Certain  persons  were  also  seen  to  have,  as  it  were, 
a  mill-stone  around  their  left  arms,  which  was  a  representative 
of  their  having  confirmed  their  abominable  dogmas  from  the 
"Word  ;  a  mill-stone  signifying  such  things  :  hence  it  was  ]>laiii 
what  these  words  in  the  Apocalypse  signify,  '"The  angel  took 
tip  a  stone,  like  a  great  inill-sto)i,e,  and  hurled  it  into  the  sea, 
saying,  thus  with  violence  shall  that  great  cityBahylon  he  thrown 
down,  and  shall  no  more  he  found,"  Apoc.  xviii.  21.  But  they 
who  were  in  the  session,  which  also  was  in  that  region,  but 
nearer  to  the  east,  and  in  which  they  were  consulting  on  the 
modes  of  enlarging  their  dominion,  and  of  keeping  the  people  in 
ignorance,  and  thence  in  blind  obedience,  (see  above,  n.  58)  were 
not  cast  into  that  bUick  sea,  but  into  a  gulf  which  yawned 
into  length  and  depth  beneath  and  around  them.  Such  was 
the  accomplishment  of  the  last  judgment  upon  the  Babylonians 
in  the  southern  quarter.  But  the  last  judgment  upon  those  iu 
front  in  the  Westeu.v  Quaktek,  and  upon  those  in  the  Xokthek.v 
QuARTEK,  where  the  other  great  city  stood,  was  thus  eflected. 
After  great  earthqualces,  which  rent  everything  in  those  quar- 
ters to  the  very  foundations,  (these  are  tiie  earthquakes  which 
are  understood  in  the  Word,  in  Matthew  xxiv.  7  ;  Luke  xxi.  11 ; 
likewise  Apoc.  vi.  12;  viii.  5;  xi.  13;  xvi.  IS;  and  in  the 
prophecies  of  tlie  Old  Testament,  and  not  any  earthquakes  in 
this  wurld)  an  east  wind  went  forth  by  the  way  of  the  south, 
through  the  west,  into  the  north,  despoiling  the  whole  region, 
first  that  part  of  it  in  front  of  the  western  quarter,  where  the 
people  of  the  dark  ages  dwelt  underground,  and  afterwards  the 
great  city,  which  extended  from  that  quarter,  quite  through 
the  north,  to  the  east,  and  laid  it  bare  so  utterly,  that  all  things 
were  exposed  to  view.  But  because  there  were  not  such  riches 
there,  no  ebullition,  and  sulphurous  treasure-consunung  tire, 
were  seen,  but  mere  overturn  and  destruction,  and  at  length 
exhalation  of  the  whole  into  smoke  ;  for  the  east  wind  went 

477 


61  OF  THE  LAST  JUDGMENT,  AND  THE 

forth  continually,  blowing  to  and  fro  ;  it  overthrew,  it  destroyed 
all  tilings,  and  blew  tlieni  clean  away.    The  monks  and  com- 
mon people  were  led  forth  to  the  amount  of  many  myriads  ; 
some  were  cast  into  the  black  sea,  on  that  side  of  it  -wliich 
faces  the  west;  some  into  the  great  southern  gulf,  mentioned 
above ;  some  into  a  western  gulf,  and  some  into  the  hells  of 
the  Gentiles,  for  a  part  of  those  who  lived  in  the  dark  ages 
were  idolaters,  like  the  Gentiles.    A  smoke  also  was  seen  to 
ascend  from  that  region,  and  ,to  proceed  as  far  as  the  sea  ;  over 
which  it  hovered,  depositing  a  black  crust  there  ;  for  that  part 
of  the  sea  into  which  they  were  cast,  was  encrusted  over  with 
the  dust  and  smoke,  into  which  their  dwellings  and  their  riches 
had  been  reduced  ;  wherefore  that  sea  has  no  longer  a  visible 
existence,  but  in  its  place  is  seen,  as  it  were  a  black  soil,  and 
their  hell  is  under  it.    The  last  judgment  upon  those  who  dwelt 
upon  the  mountains  in  the  Eastern  Quarter  (see  n.  58),  was 
thus  accomplished.   Their  inoimtains  were  seen  to  subside  into 
the  dee]),  and  all  those  who  were  upon  them  to  be  swallowed 
up;  and  he  whom  they  had  placed  upon  one  of  the  mountains, 
and  whom  they  proclaimed  to  be  god,  was  seen  to  become  tirst 
black,  then  fiery,  and  with  his  woT&h'i])ers  to  be  cast  headlong 
into  hell.     For  the  monks  of  the  various  orders  who  dwelt 
upon  those  mountains,  declared  that  he  was  god  and  that  they 
were  Christ,  and  wherever  they  went,  they  took  with  them  the 
abominable  persu.isiou  that  themselves  were  Christ.  Finally, 
judgment  was  accomplished  upon  those  who  dwelt  more  re- 
motely in  the  Western  Quarter,  upon  the  mountains  there, 
and  who  are  understood  by  the  woman  sitting  upon  the  scarlet 
beast,  who  had  seven  heads  which  are  seven  mountains,  of 
whom  also  something  is  related  at  n.  58.    Their  mountains  too 
were  seen,  of  which  some  yawned  open  in  the  middle,  and  the 
apertures  widened  into  huge  spiral  gulfs,  into  wdiich  those  on 
the  mountains  were  cast.    Other  mountains  were  torn  up  by 
their  foundations,  and  turned  upside  down,  so  that  summit  and 
basis  were  inverted  ;  those  who  were  thence  in  the  plains  were 
inundated  as  with  a  deluge,  and  covered  over,  and  those  who 
were  among  them  from  other  quarters  were  cast  into  gulfs. 
But  the  things  now  related  are  oidy  a  small  part  of  all  I  saw  ; 
more  will  be  given  in  the  explication  on  the  Apocalypse. 
They  were  brought  about  and  thoroughly  accomplished  in  the 
beginning  of  the  year  seventeen  hundred  and  fifty-seven.  As 
regards  the  gulfs  into  which  the  whole  of  the  Babylonians  were 
cast,  excepting  those  who  were  cast  into  the  black  sea,  tliey 
are  many  in  number.    Four  of  them  were  discovered  to  me ; 
one  great  gulf  in  the  southern  quarter,  to  the  east  there ;  another 
in  the  western  quarter,  to  the  "south  ;  a  third  in  the  western 
quarter,  to  the  north  tl  ere  ;  a  fourth  still  further  in  the  angle 
between  the  west  and  the  north  :  the  gulfs  and  the  sea  are 
473 


BABYLON  WlllCn  HAS  EKEN  DESTROYED.  Gl  64 


their  liells.  Tliese  were  seen,  hut  in  addition  to  these  there 
are  many  more,  which  were  not  seen  ;  for  the  hells  of  the 
Buhvloni'sh  nation  are  distinct  according  to  the  various  pro- 
fanations of  spiritual  things,  which  belong  to  the  good  and  the 
truth  of  tlie  church. 

62.  Thus  now  was  the  spii  itual  world  freed  from  such  spirits, 
and  the  angels  rejoiced  on  account  of  its  liberation  from  them, 
because  they  of  the  Babylon  infested  and  seduced  whomsoever 
they  could,  and  in  that  M'orld  more  than  in  this,  their  cunning 
being  more  mischievous  there,  because  they  are  spirits  ;  for  it 
is  the  spirit  of  each  in  which  all  his  wickedness  is  hidden,  since 
the  s])irit  of  the  man  is  what  thinks,  wills,  intends,  and  devises. 
Many  of  them  were  explored,  and  it  was  found  that  they  had 
no  belief  in  anything  at  all,  and  that  the  abominable  lust  of 
seducing,  the  rich  for  the  sake  of  their  riches,  and  the  poor  for 
the  sake  of  dominion,  was  rooted  in  their  minds,  and  that  they 
kept  all  men  in  the  densest  ignorance  in  order  to  obtain  that 
end  ;  thus  blocking  up  the  way  to  light,  and  therefore  the  way 
to  heaven  :  for  the  way  to  light  and  to  heaven  is  obstructed, 
when  the  knowledges  of  spiritual  things  are  overwhelmed  by 
idolatries,  and  when  the  Word  is  adulterated,  invalidated,  and 
taken  away. 

63.  T/uU  such  amonfi  them  as  loere  in  the  affection  of  tinith 
from  good  were  lyreserved.  Tliose  of  the  Pa})al  religion  wlio 
lived  piously,  and  were  in  good,  although  not  in  truths,  and 
still  from  aflection  desired  to  know  truths,  were  taken  and  car- 
i-ied  into  a  certain  region,  in  front  in  the  western  quarter,  near 
the  north,  habitations  being  given  them,  and  societies  of  them 
instituted  there,  and  then  priests  from  the  Reformed  were  sent 
thither,  who  instructed  them  from  the  Word,  and  as  they  are 
instructed,  they  are  accepted  into  heaven. 

64.  Of  the  state  of  those  hereafter  who  come  thence  from  the 
countriesfrom  theearth.  Since  the  last  judgment  is  now  acconi- 
])liplied,  and  all  things  are  reduced  by  the  Lord  into  order 
through  means  of  it,  and  since  all  who  are  inwardly  good  are 
taken  into  heaven,  and  all  who  are  inwardly  evil  are  cast  into 
hell,  it  is  no  longer  permitted  them,  as  heretofore  it  was,  to 
form  societies  below  heaven  and  above  hell,  or  to  have  any- 
thing in  common  with  other  spirits,  but  as  soon  as  ever  they 
come  thither,  that  is,  at  the  death  of  each  of  them,  they  are 
altogether  separated,  and  after  passing  a  certain  time  in  the 
world  of  spirits,  they  are  carried  into  their  own  places.  They 
therefore  who  profane  holy  things,  that  is  who  claim  for  them- 
selves the  power  of  opening  and  shutting  heaven,  and  of  re- 
mitting sins,  (which  are  powers  belonging  to  the  Lord  alone), 
and  wi)o  place  Papal  bulls  on  an  equality  with  the  Word,  and 
have  dominion  for  an  end,  are  henceforth  carried  away  into 
that  black  sea,  or  into  those  gulls,  which  are  the  hells  of  pro* 

479 


Gl— CO 


OF  THE  LAST  JDDGMENT,  AND  THE 


foners.  Uut  it  was  declared  to  me  from  heaven,  that  those  of 
that  religion  wlio  are  of  such  a  nature,  do  not  look  at  all  to  the 
life  after  death,  because  they  den}'  it  in  their  hearts,  but  that 
they  look  solely  to  the  life  in  the  world  ;  and  that  hence  they 
care  not  a  straw  (floccipendant)  lor  this  lot  of  theirs  after  deatli 
which  yet  is  to  endure  to  eternity,  but  laugli  at  it,  as  a  thino- 
of  nought. 


OF  THE  FORMER  HEAVEN  AND  ITS  ABOLISHMENT. 

fio.  It  is  said  in  the  Apocalypse,    I  saw  a  great  throne^  and 
One  Sitting  upon  it^from  whose  facethe  heaven  and  the  land  fled 
away  ^and  their  iilace  was  not  found    xx.  11.  And  afterwards, 
'■'Isaw  anew  heaven  and  a  neio  land ;  the  first  heaven  and  the  first 
land  I  (ad  passed  atoay^''  xxi.  1.    Tliat  a  new  heaven  and  a  new 
laiid,  after  the  passing  away  of  the  former  heaven  and  the  foi-mer 
land,  do  not  mean  the  visible  heaven  or  the  land  we  inhabit,  but 
an  angelic  heaven  and  a  church,  was  shown  above  in  the  iirst 
ai'ticle,  and  also  in  those  which  follow  it.  For  the  Word  in  itself 
is  spiritual,  and  therefore  treats  of  spiritual  things  ;  spiritnal 
tilings  being  those  which  are  proper  to  heaven  and  the  church  ; 
these  are  expounded  by  natural  things  in  the  sense  of  the  letter, 
because  natural  things  serve  as  a  basis  to  spiritual  things,  with- 
out which  basis  the  Word  would  not  be  a  Divine  work,  because 
it  would  not  be  complete  ;  for  the  tiatural,  which  is  the  ultimate 
in  Divine  Order,  completes,  and  makes  the  interiors,  which  are 
6})ii'itual  and  celestial,  to  subsist  upon  it,  as  a  house  upon  its  foun- 
dation.   Kow  whereas  men  have  thought  of  the  contents  of  the 
Word  from  a  natural  and  not  from  a  spiritual  ground,  there- 
lore,  by  the  heaven  and  the  land  which  are  mentioned  here 
and  elsewhere,  they  have  understood  none  other  than  the  sky 
and  land  which  exist  in  the  world  of  nature;  hence  it  is  that 
they  all  expect  the  passing  away  and  destruction  of  these,  fol- 
lowed too  by  a  creation  of  new  ones.    But  lest  they  should  eX' 
poet  this  everlastingly,  from  age  to  age  in  vain,  the  spiritual 
sense  of  the  Word  is  opened,  that  thus  it  may  be  known  what 
is  understood  by  much  in  the  A¥ord,  which,  when  thought  of 
naturally,  does  not  enter  the  understanding,  and,  at  the  same 
time,  what  is  understood  by  the  heaven  and  the  land  which 
will  pass  away. 

6G.  But  before  showing  what  is  understood  by  the  iirst 
lieavcn  and  the  first  land,  it  ought  to  be  known,  that  by  the 
fii'st  heaven  is  not  understood  the  heaven  formed  of  those  who 
have  become  angels  from  the  first  creation  of  the  world  to  the 
present  time,  for  that  heaven  is  abiding,  and  endures  to  eter- 
nity ;  for  all  who  enter  heaven  are  under  the  Lord's  protection, 
480 


BABYLON  WHICH  HAS  BEEN  DESTROYED.  66  68 


and  he  wlio  lias  once  been  received  by  the  Lord,  can  never  be 
pluckea  away  from  Him.  Bnt  by  the  firt-t  heaven  is  under- 
stood a  heaven  which  was  composed  (conflatuni)  of  others  than 
those  wlio  have  become  angels,  and  for  the  most  part  of  those 
who  conld  not  become  angels.  Who  they  were,  and  what, 
shall  be  told  in  the  following  pages.  This  heaven  it  is,  of  whicli 
it  is  said,  that  it  "  ])assed  away."  It  was  called  heaven,  be- 
cause they  who  were  in  it  dwelt  on  high,  forming  societies  upon 
rocks  and  mountains,  and  living  in  similar  to  iiatural  delights, 
but  never  in  any  that  were  spiritual ;  for  very  many  who  de- 
part from  the  earth  into  the  spiritual  work!,  believe  themselves 
in  heaven,  when  they  are  on  high,  and  in  heavei\ly  joy,  when 
they  are  in  world-like  delights.  Hence  it  was  called  heaven, 
but  "  the  first  heaven  which  passed  away." 

67.  It  is  moreover  to  be  noted,  that  this  heaven  which  is 
called  the  first,  did  not  consist  of  any  who  had  lived  before 
the  Lord's  coming  into  the  world,  but  that  all  wlio  composed 
it  lived  after  His  coming,  for  (as  Avas  shown  above,  n.  33  to 
38)  a  last  judgment  is  effected  at  the  etid  of  every  church,  a 
former  heaven  being  then  abolidied,  and  a  new  heaven  created 
or  formed ;  for  all  who  led  an  outwardly  moral  life,  and 
lived  in  piety  and  sanctity  that  was  external,  although  not 
internal,  were  tolerated  from  the  beginning  to  the  end  of  the 
church,  and  this  so  long  as  the  internals  which  belong  to  the 
thoughts  and  intentions  could  be  held  in  bonds  by  the  laws  of 
society,  civil  and  moral ;  but  at  the  end  of  the  church  their 
internals  are  unveiled,  and  the  judgment  is  tlien  effected  upon 
them.  Hence  it  is,  that  a  last  judgment  has  been  effected  upon 
the  inhabitants  of  this  planet  twice  before,  and  now  is,  for  the 
third  time  (see  n.  46) ;  thus  also  a  heaven  and  a  land  have 
twice  i)assed  away,  and  a  new  heaven  and  a  new  land  have 
been  created  ;  for  the  heaven  and  the  land  are  the  church  in 
either  world,  as  shown  above,  n.  1  to  5.  Hence  it  is  plain,  that 
the  new  heaven  and  the  new  land,  mentioned  in  the  prophets 
of  the  Old  Testament,  are  now  that  new  heaven  and  new  land 
mentioned  in  the  Apocalypse,  but  that  the  former  existed  from 
the  Lord  when  He  was  in  the  world,  and  that  the  latter  exist 
from  Him  now.  Concerning  the  heaven  and  the  land  in  tlie 
prophets  of  the  Old  Testament,  it  is  thus  written,  '"'•Behold  1 
am  about  to  create  a  new  heaven  and  a  luno  leind,  neither  shall 
the  former  be  remembered.,^''  Isaiah  Ixv.  17.  And  in  another 
\)]ace, '■'■I  am  about  to  maA'e  a  neiv  heave?i  and  a  new  land.'''' 
Isaiah  Ixvi.  22  ;  besides  what  is  said  in  Daniel. 

6S.  Since  the  first  heaven  which  passed  away  is  the  subject 
now  treated  of,  and  since  no  one  knows  ain'thing  concerning 
it,  I  will  describe  it  in  order. 

I.  Of  whom  the  first  heaven  consisted. 

II.  AVhat  kind  of  heaven  it  was. 

[31]  481 


69 


OF  THE  LAST  JUDGMENT,  AND  THE 


m.  How  it  passed  away. 

69.  Of  whom  the  first  heaven  consisted.  Tlie  first  heaven  waa 
composed  of  all  upon  whom  the  last  judgment  was  effected,  for 
it  was  not  effected  upon  those  in  hell,  nor  upon  those  in  heaven, 
nor  upon  those  in  the  world  of  spirits,  (concerning  which  world 
see  the  work  on  I1p:aven  and  Hell,  n.  421  to  520),  nor  upon 
any  who  were  yet  living  1.71  this  world,  but  solely  upon  those 
who  had  made  to  themselves  the  likeness  of  a  heaven,  of  whom 
the  greater  part  were  on  mountains  and  rocks  ;  these  also  were 
they  whom  the  Lord  meant  by  the  goats,  which  he  placed  on 
the  left,  Matthew  xxv.  32,  33,  and  following  verses.  Hence 
it  may  appear,  that  the  first  heaven  existed,  not  merely  from 
Christians,  but  also  from  Mahometans  and  Gentiles,  who 
liad  all  formed  to  themselves  such  heavens  in  their  own 
places.  What  manner  of  men  they  were  shall  be  told  in  few 
words.  They  were  those  who  lived  in  the  world  in  external,  and 
never  in  internal,  sanctity  ;  who  were  just  and  sincere  for  the 
6ake  of  civil  and  moral  laws,  but  not  for  the  sake  of  Divine 
laws,  therefore,  who  were  external  or  natural,  and  not  internal 
or  spiritual  men  ;  who  also  were  in  the  doctrinals  of  the  church, 
and  were  able  to  teach  them,  but  whose  lives  were  not  accord- 
ant with  them  ;  and  who  filled  various  offices,  and  did  uses, 
but  not  fot  the  sake  of  uses.  These,  and  all  throughout  the 
s\-hole  world  who  were  like  them,  and  lived  after  tTie  Lord's 
coming,  constituted  the  first  heaven.  This  heaven  therefore 
was  such  as  the  world  and  church  upon  earth  is,  among  those 
who  do  good,  not  because  it  is  good,  but  because  they  fear 
the  laws,  and  the  loss  of  fame,  honor,  and  lucre  ;  they  who 
do  good  from  no  other  origin,  do  not  fear  God,  but  men,  and 
are  destitute  of  conscience.  Li  the  first  heaven  of  the  Reformed, 
there  was  a  large  proportion  of  spirits,  who  believed  that  man 
is  saved  by  faith  alone,  and  did  not  live  the  life  of  faith,  whicli 
is  charity  ;  and  who  loved  much  to  be  seen  of  men.  In  all  these 
spirits,  so  long  as  they  were  associated  together,  the  interiors 
were  closed,  that  they  might  not  appear,  but  when  the  last 
judgment  was  at  hand  they  were  opened  ;  and  it  was  then  found 
that  inwardly  they  were  obsessed  by  falses  and  evils  of  every 
kind,  and  that  they  were  against  the  Divine,  and  were  actually 
in  hell :  for  every  one  after  death  is  immediately  bound  to  his 
like,  the  good  to  their  like  in  heaven,  but  the  evil  to  their  like 
in  hell,  yet  they  do  not  go  to  them  before  the  interiors  are  un- 
veiled ;  In  the  mean  time  they  may  live  together  in  society  with 
those  who  resemble  them  in  externals.  But  it  is  to  be  noted, 
that  all  who  were  inwardly  good  or  spiritual,  were  separated 
from  those  spirits,  and  elevated  into  heaven,  and  that  all  who 
were  outwardly,  as  well  as  inwardly,  evil,  were  also  separated 
from  thcjin,  and  cast  into  hell  ;  and  this  from  the  time  imme- 
diately succeeding  the  Lord's  advent,  down  to  the  last  time, 
482 


BABYLON  WHICH  HAS  BEKN  DESTROYED.  69,  70 


when  the  judgment  was  ;  and  that  those  only  were  left,  to  form 
societies  among  themselves,  who  constituted  the  first  heaven, 
and  who  were  of  the  kind  above  described. 

70.  There  were  many  reasons  why  such  societies,  or  such 
heavens  were  tolerated  ;  the  principal  reason  was,  that  by  exter- 
nal sanctity,  by  external  sincerity  and  justice,  they  were  con- 
joined with  the  simple-good,  who  were  either  in  tlie  ultimate 
lieaven,  or  were  still  in  the  world  of  spirits  and  not  yet  introduced 
into  heaven.  For  in  the  spiritual  world,  there  is  a  communica- 
tion, and  thence  a  conjunction,  of  all  with  their  like  ;  and  the 
simple-good,  in  the  ultimate  heaven,  and  in  the  world  of  spirits, 
look  pi'incipally  to  externals,  yet  arc  not  inwardly  evil  ;  where- 
fore if  these  si)irits  had  been  forcibly  removed  from  them  before 
the  appointed  time,  heaven  would  have  suffered  in  its  ultimates  ; 
and  yet  it  is  the  ultimate,  upon  which  the  su])erior  heaven  sub- 
sists, as  upon  its  own  basis.  That  these  spirits  were  tolerated 
until  the  last  time  on  this  account,  the  Lord  teaches  m  the  follow- 
ing words  :  '•'•The  servants  of  tlie  householder  came  and  said  unto 
Jiim^  Didst  thou  not  soio  good  seed  in  thy  fields  whence  then  are 
the  tares  ?  and  they  said^  Wilt  thou  then  that  we  go  and  gather 
them,  upf  hut  he  said.  Nay,  lest,  whilst  ye  gather  vp  the  tares, 
ye  root  up  also  the  wheat  with  them  •  let  hoth  therefore  grow 
together  until  tlie  harvest,  and  at  the  time  of  harvest  I  xoill  say 
to  the  reapers,  gather  ye  together  first  t/ie  tares,  and  hind  them 
in  handles  to  hum  •  hut  gather  the  wheat  into  hams,  lie  that 
hath  sowed  the  good  seed,  is  the  Son  of  Man  ;  the  fi^ld  is  the 
world  /  the  good  seed  are  the  sons  of  the  kingdom,  the  tares  are 
the  sons  of  evil the  harvest  is  the  consummatioji  of  the  age: 
as  therefore  the  tares  are  gathered  togetlier,  and  hurnt  with 
iire,  so  shall  it  he  in  the  consummation  of  the  age,''''  Matt.  xiii. 
27  to  30,  37  to  40.  The  consummation  of  this  age,  is  the  last 
time  of  the  church  ;  the  tares  are  those  who  are  inwardly  evil  ; 
the  wheat  are  those  who  are  inwardly  good  ;  the  gathering  the 
tares  together,  and  bhiding  them  in  bundles  to  bum,  is  the  last 
judgment. q  The  like  is  understood  in  the  same  chapter  by 
the  Lord's  parable  of  the  fishes  of  all  kinds,  which  were  ga- 

q  That  bundles  in  the  Word  signify  tiie  arningiMncnt  of  tlie  trutlis  and  falses  a 
man  has,  into  sefies,  thus  also  the  ari'anfjeinerif  nC  nu  n  in  whom  truths  and  falsea 
are,  n.  468(;,  4G87,  5330.  5530,  7408,  10.303.  Tlml  thi'  S.m  of  Man  is  the  Lord  as 
to  Divine  Truth,  n.  1729.  1733.  2159,  2(i28,  2803,  2.sl3.  32.^5,  3704,  7499,  8897, 
9087.  That  sons  are  the  affi  ctions  of  truth  from  good.  n.  489.  491,  533.  2023,  3373, 
4257,  8649,  9807  ;  therefore,  tliat  the  sons  of  the  kingdom  are  those  who  are  in  the 
affections  of  truth  from  good  ;  and  the  .sons  of  evil,  those  \vlio  are  in  the  affections 
of  the  false  from  evil ;  whence  the  latter  are  called  tares,  and  the  former  good  » 
seed  ;  for  tares  signify  the  false  from  evil,  and  good  seed,  truth  from  good  :  that 
Jhe  seed  of  the  field  is  truth  from  good,  in  man,  from  the  Lord,  n.  1940,  3038.  3310, 
i373,  10,248,  10,249.  That  seed  in  the  opposite  son.se  is  the  false  from  evil.  n.  10.24a 
That  the  seed  of  the  field  is  also  the  nutrition  of  the  mind  by  Divine  Truth  from 
the  Word,  and  that  sowing  is  instruction,  n.  6158,  9272.  That  the  consumraatioH 
of  the  age  is  the  last  time  of  the  church,  n.  4535, 10,G22. 

483 


70—72 


OF  THE    LAST  JUDGMENT,  ANI  THE 


tliered  together,  and  the  good  placed  in  vessels,  hut  the  bad 
cast  away  ;  concerning  which  it  is  also  said,  '■'■soshallit  he  in  the 
consumviation  of  the  age  ;  the  angels  shall  go  forth,  and  sepa- 
rate the  evil  from  the  midst  of  the  just  "  verses  47,  48,  49. 
Tliey  are  compared  to  fishes,  because  fishes  in  the  spiritual  sense 
of  the  Word,  signify  natural  and  external  men,  both  good  and 
evil ;  what  the  just  signify  may  be  seen  below. 

71.  What  kind  of  heaven  it  was,  may  be  concluded  from  the 
things  already  said  of  it ;  as  also  from  this,  that  they  wlio  are 
not  spiritual  by  an  acknowledgment  of  the  Lord,  by  a  life  of 
good,  and  by  an  affection  of  truth,  and  still  appear  as  spiritual 
by  external  sanctit\',  by  talk  [serniocinatio]  on  Divine  things, 
and  by  sincerities  for  the  sake  of  themselves  and  the  woi-ld,  rush 
into  the  abominations  which  accord  with  their  lusts,  when  they 
are  left  to  their  own  internals  ;  for  nothing  detains  them,  neither 
fear  of  God,  nor  faith,  nor  conscience.  Hence  it  was,  that  as 
soon  as  ever  they  who  were  in  the  first  heaven  w^ere  yielded  up 
into  their  own  interiors,  they  were  in  open  conjunction  with 
the  hells. 

72.  The  manner  in  lohich  the  first  heaven  passed  away,  was 
described  before,  in  describing  the  hist  judgment  uj)on  the 
Mahometans  and  Gentiles,  n.  50  to  51 ;  and  upon  the  Papists, 
n.  61,  03,  63,  since  they  also  in  their  own  places  were  constitu- 
ents of  the  first  heaven.  It  remains  that  something  be  said  of 
the  last  judgment  upon  the  lieformed,  who  are  also  called  Pro- 
testants and  Gospellers,  or  of  the  manner  in  which  the  first  hea- 
ven composed  of  them  passed  away  ;  for  (as  M^as  said  above) 
judgment  was  effected  upon  those  only  of  whom  the  first  heaven 
consisted.  After  being  visited,  and  yielded  up  into  their  own 
interiors,  they  were  separated  from  eacli  other,  and  divided  into 
classes  according  to  evils  and  their  derivative  falses,  and  ac- 
cording to  falses  and  their  derivative  evils,  and  were  cast  into 
hells  correspondent  with  their  loves.  Their  hells  surrounded 
the  middle  region  on  all  sides,  for  the  Reformed  were  in  the 
middle,  the  Papists  around  them,  the  Mahometans  around  the 
Papists,  and  the  Gentiles  in  the  outmost  circuit.  (See  n.  48.) 
Those  who  were  not  cast  into  hells,  were  ejecteil  into  deserts  ; 
yet  there  were  some  sent  down  to  tlie  plains  in  the  southern  and 
northern  quarters,  there  to  form  societies,  and  be  instructed  and 
prepared  for  heaven  ;  these  are  they  who  were  preserved.  But 
how  all  these  things  were  accomplished,  cannot  be  minutely 
described  in  this  place,  for  the  judgment  u])on  the  Reformed 

r  That  fishes,  in  tlie  spiritual  sense  of  the  Word,  signify  scientilics,  whicli  belong 
to  the  natural  or  external  man,  and  hence  also  natural  or  external  men,  both  evil 
and  good,  n.  40,  9!ll.  That  animals  of  all  kinds  correspond  with  such  things  as  are 
in  man,  n.  45,  4(1.  24(;,  714,  TKi,  719,  2179.  2180.  3519.  92,S0.  10,(;09.  That,  in  the 
Word,  tlicy  to  whom  the  Lord's  justice  and  nn'iit  aie  attriljutcd,  are  called  just  ; 
they  to  whom  sell-justice  and  self-merit  are  attributed,  are  called  unjust,  u.  3648. 
6009,  9203. 
484 


BABYLON  WniCir  HAS  BEKN  DESTROYED. 


72,  73 


^?^as  of  lorifjer  continuance  than  upon  others,  and  was  effected 
by  successive  clianges.  Kow  since  much  that  is  worth}'  nt"  men- 
tion was  then  heard  and  seen,  I  will  present  tlie  particulars  in 
their  own  order  in  the  explication  on  the  Apocalypse. 


OF  THE  STATE  OF  THE  WORLD,  AND  OF  THE  CHURCH  HEREAFTKR. 

73.  The  state  of  the  world  hereafter  will  be  quite  similai-  to 
what  it  has  been  heretofore,  for  the  great  change  which  lias 
been  effected  in  the  spiritual  world,  does  not  induce  any  change 
in  the  natural  world  as  regards  the  outwai'd  form  ;  so  that  the 
affairs  of  states,  peace,  treaties,  and  wars,  with  all  other  things 
which  belong  to  societies  of  men,  in  general  and  in  particular, 
will  exist  in  the  future,  just  as  they  existed  in  the  })ast.  Tiie 
Lord's  saying,  that  '■'■in  t  'he  last  times  there  loUl  he  tears,  andt/iat 
nation-  will  then  rise  agninst  tuition,  and I'iiKjJjnn  aij,iij)f<f  king- 
dom, and  that  there  will  hefaru /iir.<:,  pf^f<tilenceS.  und  ea rtliqueikes 
in  dicers  'places^''  Matthew  x\iv.  (!,  7,  dues  not  signity  that  such 
things  will  exist  in  the  natural  world,  but  tliat  the  things  corres- 
pondent with  them  will  exist  in  the  spiritual  world,  for  tlie  Word 
in  its  prophecies  does  not  treat  of  the  kingdoms,  or  of  the 
nations  upon  earth,  or  consequently  of  their  wars,  or  of  famines, 
pestilences,  and  earthquakes  in  nature,  but  of  such  things  as 
correspond  to  them  in  the  spiritual  world  ;  what  these  things 
are,  is  explained  in  the  Akcana  Ccelkstia,  and  a  collection  of 
passages  on  the  subject  may  be  seen  below. s  But  as  for  tho 
state  of  the  church,  this  it  is  which  will  be  dissimilar  here- 
after; it  will  be  similar  indeed  in  the  outward  form,  hut  dissi- 
milar in  tlie  inward.  To  outward  appearance  divided  churches 
will  exist  as  licretot'ore,  their  doctrines  will  be  taught  as  here- 
totbre  ;  and  the  same  religions  as  now,  will  exist  among  the 
Getitiles.  But  henceforth  the  man  of  the  churcii  will  be  in  a 
more  free  state  of  thinking  on  matters  of  faith,  that  is,  on  spi- 
ritual things  which  relate  to  heaven,  because  spiritual  liberty 
has  been  restored  to  him.  For  all  things  in  the  heavons  and 
in  the  hells  are  now  reduced  into  order,  and  all  thinking  which 
entertains  or  opposes  Divine  things  inflows  from  thence, — from 

s  From  the  Arcana  CffiLKsriA.  That  wurs  in  tlie  Word  signifv  spiiitiial  com- 
bats, n.  1G59,  KKil,  8295,  10,155.  Tliat  hence  all  tho  arms  of  w  ar.'as  tli»  Ijow,  the 
sword,  the  shield,  sigiiitV  soiucthiiig  of  spiritual  combat,  n.  1788.  21180.  Tliut  king- 
doms signify  chuiehrs  as  to  tiiit!is\uid  a.- to  fal>es.  n.  IG72,  25<7.  Tli:ii  iuillmis 
sifjnifV  tlui-e  ill  llie  churcli  who  arc  in  goods  and  who  are  in  evils,  p..  in.'ifl, 
1205,"'I258.  121,0.  141«.  1849.  ■1571.  (iOOS,  tiMd,  783(1.  8054,  8317,  9320.  !ir,J7,  Th;it 
lUmiuc  signifies  a  il'  l'.  i  t  (it  the  knuwleilges  (if  gnod  and  trr.lh.  n.  14(iO.  liljiM,  5277. 
5279.  5281.  63<J(i.     ■  ,',S93.    Tlial  it  al.<(i  .sigiiitii  s  tho  do-olation  of  tiie 

church,  n.  5279  .' 11  .,  ;«:.7ii,  i, no.  (1144.  7102.  That  pestilence  signifies  the  vasta- 
tion  aud  cons\i:inii;ainn  el  gnnd  and  trutli,  ii.  7102,  7505,  7507,  7511.  That  eai'th 
quakes  sigaify  changes  of  Ihe  stale  of  the  church,  u.  3355. 

4S5 


74 


OF  THE  LAST  JTJDGlVIliNT,  ETC. 


the  heavens,  all  wliicli  is  in  liarmony  witli  Divine  things,  and 
from  the  hells  all  which  is  opposed  to  them.  But  man  does 
not  observe  this  change  of  state  in  himself,  because  he  does 
not  I'eflect  upon  it,  and  because  lie  knows  nothing  of  spiritual 
liberty  or  of  influx :  nevertheless  it  is  perceived  in  heaven,  and 
also  bv  man  himself  when  he  dies.  Since  spiritual  liberty  has 
been  restored  to  man,  the  spiritual  sense  of  the  Word  is  now 
unveiled,  and  interior  Divine  Truths  are  revealed  by  means  o 
it ;  for  man  in  his  former  state  would  not  have  understood  them, 
and  he  who  would  have  understood  them,  would  have  profaned 
them.  That  liberty  is  given  to  man  by  means  of  an  equilibrium 
between  heaven  aiid  hell,  and,  that  man  cannot  be  reformed 
except  in  freedom,  may  be  seen  in  the  work  on  Heaven  and 
Hell,  n.  597  to  the  end. 

74.  I  have  had  various  converse  with  the  angels,  concerning 
the  state  of  the  churcli  hereafter.  They  said,  that  things  to 
come  they  knew  not,  for  that  the  knowledge  of  things  to  come 
belongs  to  the  Lord  alone,  but  that  they  do  know  that  the 
slavery  and  captivity  in  wdiich  the  man  of  the  church  was  for- 
merly, is  removed,  and  that  now,  from  restored  liberty,  lie  can 
better  perceive  interior  truths,  if  he  wills  to  perceive  them,  and 
thus  be  made  more  internal,  if  lie  wills  it ;  but  that  still  they 
have  slender  hope  of  the  men  of  the  Christian  church,  but  much 
of  some  nation  far  distant  from  the  Christian  world,  and  there- 
fore removed  trom  infesters  [infestatores],  which  nation  is  such 
that  it  is  capable  of  receiving  spiritual  light,  and  of  being  made 
a  celestial-spiritual  man,  and  they  said,  that  at  this  day  interior 
Divine  Truths  are  revealed  in  that  nation,  and  are  also  received 
in  spiritual  faith,  that  is,  in  life  and  in  heart,  and  that  it 
worships  the  Lord. 


486 


THE  END. 


A  CONTINUATION 

CONCEKJONO 

THE  LAST  JUDGMEOT. 


A 


CONTINUATION 


CONCERN  3JO 


THE   LAST  JUDGMENT, 

AMD 

CONCERNING  THE 

SPIEITUAL  WOELD. 


From  th<  LaHn  of 

EMANUEL  SWEDENEORG, 

Servant  of  the  Lord  Jesus  Christ. 


NEW  YORK: 

iMEWCAN  SVVEDEXBORO  PRINTING  AND  PUBHSIITNG  SOCIETY, 


CONTENTS. 


BeetMt. 


That  the  Last  Judgment  has  been  accomplished   '  i — 7 

Of  the  state  of  the  World  and  of  the  Church  before  the  Last  Judgment 

and  after  it   8—13 

Of  ihe  Last  Judgment  upon  the  Reformed   14 — 31 

Of  the  Spiritual  World   32—38 

Of  the  English  in  the  Spiritual  World   39—47 

Of  the  Dutch  in  the  Spiritual  World   48—55 

Of  the  Papists  in  the  Spiritual  World   56—60 

Of  the  Popish  Saints  in  the  Spiritual  World   61—67 

Of  the  Mahometans  in  the  Spiritual  World   68—72 

Of  the  Africans  and  of  the  Gentiles  in  the  Spiritual  World   73 — 78 

Of  the  Jews  in  the  Spiritual  World   79—82 

Of  the  Quaker*  t  i  le  Spiritual  World   83—85 

Of  the  Moravidns  in  the  Spiritual  World     86—90 


491 


A  CONTINUATION 


CONCERNING 

THE  LAST  JUDGMENT. 


THAT  THE  LAST  JUDGMENT  HAS  BEEN  ACCOMPLISHED. 

1.  In  tlie  former  small  work  on  the  Last  Judgment,  the  fol- 
lowing subjects  were  treated  of:  That  the  day  of  the  last  judg- 
jnent  does  not  mean  the  destruction  of  the  world,  n.  1  to  5. 
That  the  procreations  of  mankind  will  never  cease,  n.  6  to  13. 
That  heaven  and  hell  are  from  maidvind,  n.  1-1  to  22.  That  all 
who  have  ever  been  born  men  from  the  beginning  of  creation, 
and  are  deceased,  are  either  in  heaven  or  in  liell,  n.  23  to  27. 
That  the  last  judgment  must  be,  where  all  are  together  ;  there- 
fore in  the  spiritual  world,  and.  not  on  the  earth,  n.  2S  to  32. 
That  the  last  judgment  exists,  when  the  end  of  the  church  is  ; 
and  that  the  end  of  the  church  is,  when  faith  is  not,  because 
charity  is  not,  n.  33  to  39.  That  all  the  things,  which  are  pre- 
dicted in  the  Apocalypse,  are  at  this  day  fulhlled,  n.  40  to  M. 
Tliat  the  last  judgment  has  been  accomplished,  n.  45  to  52. 
Of  the  Babylon,  and  of  its  destruction,  n.  53  to  61.  Of  the 
former  heaven,  and  of  its  abolition,  n.  65  to  72.  Of  the  state 
of  the  world  and  of  the  church  hereafter,  n.  73,  71. 

2.  The  subject  of  the  last  judgment  is  continued,  principally 
that  it  may  be  known  what  the  state  of  the  world  and  the 
church  was  before  the  last  judgment,  and  what  the  state  of  the 
world  and  the  church  has  become  since  ;  also,  how  the  last 
judgment  was  accomplished  upon  the  Reformed. 

3.  It  is  a  common  opinion  in  the  Christian  world,  that  the 
universal  heaven  we  see,  and  the  universal  earth  we  inhabit, 
will  perish  at  the  day  of  the  last  judgment,  and  that  a  new 
heaven  and  a  new  earth  will  become  exta^lt  in  their  places ; 
that  the  souls  of  men  will  then  regain  their  bodies,  and  that 
man  will  thus  again  be  man  as  he  was  before.  This  opinion 
has  become  matter  of  faith,  because  the  Word  has  not  been 
understood  otherwise  than  according  to  the  sense  of  its  letter; 
(and  it  could  not  be  understood  otherwise,  until  its  spiritual 
sense  was  discovered),  also,  because  there  is  a  wide-s])read  l)e- 
lief,  that  the  soul  is  the  mere  breath  exhaled  by  man,  and  that 
spirits,  as  well  as  angels  are  as  unsubstantial  as  the  wind, 

493 


3  5  CONTINUATION  OF  TUE  LAST  JUDGMENT. 


While  there  was  such  a  deficiency  of  understanding  concern- 
ing souls,  and  concerning  spirits  and  angels,  the  last  judgment 
could  not  be  thought  of  in  any  other  manner.  But  when  it 
eonies  to  be  understood,  that  a  man  is  a  man  after  death,  just 
as  he  was  a  man  in  the  world,  with  tlie  sole  difference  that 
then  lie  is  clothed  with  a  spiritual,  and  not  as  before  with  a 
natural  body  ;  and  further,  that  the  spiritual  body  appears  be- 
fore those  who  are  spiritual,  even  as  the  natural  body  appears 
before  those  who  are  natural,  \t  may  then  also  be  understood, 
that  the  last  judgment  will  not  be  in  the  natural,  but  in  the 
spiritual  world  ;  for  all  the  men  who  were  ever  born  and  have 
died,  are  altogether  there. 

4.  When  this  is  understood,  then  may  the  paradoxes  be  dis- 
sipated, which  man  would  otherwise  entertain  on  the  state  of 
souls  after  death,  and  their  reunion  with  putrid  corpses,  and 
on  the  destruction  of  the  created  universe  ;  in  other  words,  on 
the  last  judgment.  The  paradoxes  he  would  entertain  on  the 
state  of  souls  after  deatli,  are  these  :  that  man  was  then  like  an 
exlialation,  or  like  wind,  or  like  etlicr  ;  either  that  he  was  float- 
ing in  the  air,  or  permanent  in  no  place,  but  in  a  somewhere, 
(in  Ubi)  which  they  call  Pu  ;  and  that  he  saw  nothing,  because 
he  had  no  eyes  ;  heard  nothing,  because  he  had  no  ears ;  spoke 
nothing,  because  he  had  no  irjouth  ;  and  was  therefore  blind, 
deaf,  and  dumb  ;  and  that  he  was  continually,  and,  it  must 
be,  sorrowful!}',  longing  to  retain  those  functions  of  the  soul, 
from  which  all  the  joyousness  of  life  proceeds,  at  the  day  of 
the  last  judgment:  also,  that  the  souls  of  all  who  have  lived 
since  the  first  creation,  were  in  the  same  wretched  state,  and 
that  the  men  of  Hfty  or  sixty  ages  ago,  were  likewise  still  float- 
ing in  the  air,  or  remaining  in  Pu,  and  awaiting  the  judgment ; 
with  other  lamentable  things. 

5.  I  pass  over  paradoxes,  similar  to,  and  equally  numerous 
with  these,  which  the  man  who  knows  not  that  he  is  a  man 
after  death,  as  before  it,  must  entertain  concerning  the  destruc- 
tion of  the  universe.  But  he  who  does  know,  that  a  man,  after 
death,  is  not  an  exhalation,  or  a  wind,  but  a  spirit,  and,  if  he 
lias  lived  well,  an  angel  in  heaven,  and  that  spirits  and  angels 
are  men  in  a  perfect  form,  may  think  from  his  intellect,  of 
the  future  state,  and  the  last  judgment;  rejecting  the  non-in- 
tellectual faith  which  harbors  mere  traditions  :  and  may  also 
with  certainty  conclude  from  his  intellect,  that  the  last  judg- 
ment, which  is  predicted  in  the  Word,  will  not  exist  in  the 
natural  world,  but  in  the  spiritual  world,  where  all  are  to- 
gether :  and  furthermore,  that  whenever  it  does  exist,  it  must  be 
revealed,  for  the  sake  of  the  fidelity  of  the  Word,  [propter  fidem 
Yerbi.] 

6.  Put  away  from  you  the  idea  of  the  soul  being  an  ex- 
halation, and  then  think  of  your  own  state,  or  of  the  state  of 

494 


CONTINUAflOX  OF  THE  LAST  JUDGMENT. 


6—8 


your  friends,  or  of  the  state  of  your  infants  .after  death.  Shall 
you  not  think  yon  Avill  be  a  living  man,  [quod  victurns  sis 
homo]  and  they  likewise  ?  And  since  there  is  no  proper  life 
without  the  senses,  yon  cannot  think  otherwise  than  that  they 
also  see,  hear,  and  speak;  which  also  accords  with  the  in- 
scriptions of  those  who  erect  monuments  over  deceased  relations, 
and  place  them  in  heaven  among  the  angels,  in  white  garments, 
and  in  paradises.  But  if  afterwards  you  relapse  into  the  idea, 
that  the  soul  is  an  exhalation,  and  has  no  sensitive  life  un- 
til after  the  last  judgment,  can  you  help  being  distracted 
when  you  think,  "What,  and  where  shall  I  be  in  the  mean- 
time ?  Shall  I  float  in  the  air,  or  remain  in  Pa  ?  Yet  the 
preacher  teaches  me  that  after  death  I  sliall  come  among  the 
blessed,  if  I  have  believed  well,  and  lived  well."  Yuu  may 
believe  then,  as  the  truth  is,  that  you  are  a  man  after  death  as 
well  as  before  it,  diflering  only,  as  spiritual  diti'ers  from  natural. 
Thus  also,  think  all  those  who  are  believers  in  eternal  life, 
without  knowing  anything  of  this  hypothetic  tradition  on  the 
soul. 

7.  From  what  lias  been  said  already,  it  may  appear,  that 
the  last  judgment  cannot  exist  in  the  natural  world,  but  may 
exist  in  the  spiritual  world.  Tiiat  it  also  has  existed  there, 
may  be  seen  from  the  things  related  of  it  from  sight,  in  the 
former  small  work  On  the  Last  Judgment,  n.  45  to  72,  and 
will  appear  still  further,  from  the  particulars  about  to  be 
related  from  sight,  of  the  last  judgment  upon  the  Reformed. 
He  who  attends,  may  also  see  it,  from  the  new  things  which 
are  now'  revealed  concerning  heaven,  the  Word,  and  the  church. 
What  man  can  draw  such  things  from  himself? 


OF  THE  STATE  OF  THE  WORLD  AND  OF  THE   CHURCH  BEFORE 
THE  LAST  JUDGMENT,  AND  AFTER  IT. 

8.  That  the  last  judgment  has  been  accomplished  in  the 
spiritual  w^orld,  may  appear  from  what  has  just  been  said: 
nevertheless,  in  order  to  know  anything  of  the  state  of  the 
world  and  the  church  before  and  after  it,  a  thorough  knowledge 
of  the  following  subjects  is  necessary. 

I.  What  is  understood  by  the  former  heaven  and  the  former 
land  which  passed  away.  Apoc.  xxi.  1. 

II.  Who,  and  what  nuinner  of  men,  those  in  the  former 
heaven,  and  in  the  former  land,  were. 

III.  That  before  the  last  judgment  was  effected  upon  them, 
much  of  the  communication  between  heaven  and  the  world 
therefore  also  between  the  Lord  and  the  churcli,  was  intercepted 

495 


8  10  CONTINUATION  OF  THK    LAST  JUDGMENT. 


rV.  Tliat  cafter  tlie  last  judgment  tlie  commaiiication  waa 
restored. 

V.  That  hence  it  is,  that  after  the  last  judgment,  and  not 
sooner,  revelations  were  made  for  the  new  church. 

VI.  That  the  state  of  the  world  and  of  the  churcli  before 
the  last  judgment  was  as  evening  and  night,  but  after  it,  as 
morning  and  day. 

9.  I.  What  is  understood  by  the  former  heaven  and  the  for- 
mer land  witich  -passed  away^  inentioned  in  the  Apocalypse  xxi. 
1.  The  former  heaven  and  the  former  land  there  mentioned, 
neither  mean  a  heaven  visible  to  the  ejes  of  men  in  the  world, 
and  a  laud  inliabited  by  men  ;  nor  the  former  heaven,  which  is 
the  abode  of  all  those,  since  the  first  creation,  -who  have  lived 
well.  But  congregations  of  spirits  are  understood,  who,  be- 
tween heaven  and  hell,  had  made  seeming  heavens  [tanquam 
cffilos]  for  themselves  :  and  inasmuch  as  all  spirits  and  angels 
inhabit  lands,  as  well  as  men,  therefore,  by  the  former  heaven 
and  the  fnriuer  land,  these  seeming  heavens  themselves  are  under- 
stood. The  passing  away  of  that  heaven  and  that  land  was  a 
thing  seen,  and  it  has  been  described  from  sight  in  the  work 
On  the  Last  Judgment,  n.  45  to  72. 

10.  II.  Who,  and  what  manner  of  men,  those  in  the  former 
heaven,  and  in  the  former  land,  were,  was  described  in  the  work 
On  the  Last  Judgment  ;  but  inasmuch  as  on  a  knowledge  of 
this  subject,  depends  the  understanding  of  what  follows,  who 
and  what  they  were,  shall  again  be  told.  All  those  who  gathered 
themselves  together  underneath  heaven,  and  in  various  places 
formed  seeming  heavens  fur  themselves,  and  also  called  them 
heavens,  were  conjoined  with  the  angels  of  the  ultimate  lieaven, 
but  only  as  to  externals,  not  as  to  intenuils.  For  the  most  part 
they  were  the  goats  and  those  akin  to  them,  who  are  named  in 
Matthew  XXV.  41  to  46  ;  who,  indeed,  in  the  world  had  not 
done  evils,  for,  morally,  they  had  lived  well ;  but  they  had  not 
done  goods  from  a  good  origin,  for  they  had  separated  faith 
from  charity,  and  hence,  had  not  regarded  evils  as  sins.  Now, 
because  in  externals  they  had  lived  as  Christians,  they  were 
conjoined  with  the  angels  of  the  ultimate  heaven,  who  were 
like  them  in  externals,  but  uidike  them  in  internals;  they  be- 
ing the  sheep,  and  in  laith,  yet  in  the  faith  of  charity.  On 
account  of  this  conjunction  they  were  necessarily  tolerated  ;  for 
the  act  of  separating  them,  betbre  the  last  judgment,  would 
have  brought  ruin  upon  those  who  were  in  the  ultimate  heaven, 
who  would  have  been  drawn  into  destruction  with  them.  This 
is  what  tlie  Lord  foretold  in  Matthew  :  '•'■Jesus  spake  a  parable  ; 
tlie  kingdom  of  the  heavens  is  like  unto  a  man  who  soioed  good 
seed  in  his  f  eld  ;  hilt  while  men  slept,  his  enemy  came,  and 
sovjed  tares,  and  went  avxiy  :  when  the  blade  was  sprung  up, 
xnd  brought  forth  fruit,  then  app)eared  the  tares  also  ;  so  the 

490 


CONTINUATION  OF  THE  LAST  JUDGMENT. 


10—13 


servants  of  the  householder  coming,  said  xmto  hbn,  Sir,  didst 
not  t/iou  sow  good  seed  in  thy  field  f  Whence  then  are  the  tares  f 
Wilt  thou  then  that  we  go  and  gather  them  ujj  ?  But  he  said, 
JVay,  lest,  while  ye  gather  up  the  tares,  ye  root  up  also  the 
wheat  loith  them  :  let  hoth  groxo  together  until  the  harvest  j  and 
in  the  tim.e  of  harvest  I  will  say  to  the  reapers.  Gather  ye  lo- 
aether  first  the  tares,  and  hind  them  ill  handles  to  hum  theui  ^ 
out  gather  the  wheat  into  my  ham.  He  who  hath  sown  the 
good  seed,  is  the  Son  of  Man  ;  the  field  is  the  world  ;  the  seed 
are  the  sons  of  the  kingdom  /  the  tares  are  the  sons  of  evil  /  the 
harvest  is  the  consummation  of  the  age  :  as  therefore  the  tares 
iiregathered  together,  and  hurned,  so  shall  it  he  in  the  consumma- 
tion of  the  age,'^  to  30,  37  to  40;  tlie  coiisiiiuinatiou 
of  tlie  age  is  the  last  time  of  tlie  church;  the  tares  are  those 
who  are  inwardly  evil  ;  the  wheat  are  those  who  are  inwardly 
good  ;  the  gathering  the  tares  together  to  burn,  is  the  last  judg- 
ment upon  the  evil ;  the  care  lest  a  separation  before  the  last 
judgment  should  bring  ruin  upon  the  good,  is  sigiiilied  by  "lest 
in  collecting  the  tares  you  should  at  the  same  time  root  up  the 
wheat  with  them  :  sufifer  them  both  to  grow  till  the  harvest." 

11.  III.  That  hef  ore  thelast  judgment  was  effected  upon  them, 
m  uch  of  the  communication  hetween  hea  ven  and  the  world,  there- 
fore hetween  the  Lord,  and  the  church,  was  intercepted.  All  en- 
lightenment comes  to  man  from  the  Lord  through  heaven,  and 
enters  by  an  internal  waj'.  So  long  as  there  were  congregations 
of  such  spirits  between  heaven  and  the  world,  or  between  the 
Lord  and  the  church,  man  was  unable  to  be  enlightened.  It 
was  as  when  a  sunbeam  is  cut  otf  by  a  black  interi)0sing  cloud, 
or  as  wiien  the  sun  is  eclipsed,  and  its  light  arrested,  by  the 
interjacent  moon.  Wherefore,  if  anything  had  been  then  re- 
vealed by  the  Lord,  either  It  would  not  have  been  understood, 
or  if  understood,  still  it  would  not  have  been  received,  oi-  it 
received,  still  it  would  afterwards  have  been  suffocated.  Xow 
since  all  these  interposing  congregations  wei'e  dissipated  by  the 
last  judgment,  it  is  j)lain,  IV.  That  the  communication  hetween 
heaven  and  the  world,  or  hetween  the  Lord  and  the  ch  urcJi,  has 
been  ref^tored. 

12.  V.  lloice  it  is,  that  after  the  last  judgment,  and  not 
sooner,  revd<(tioiis  were  made  for  the  New  CJmrch.  For  since 
communication  has  been  restored  by  the  last  judgment,  man  is 
able  to  be  enlightened  and  reformed  ;  that  is,  to  understand  the 
Divine  Truth  of  the  "VVcrd,  to  receive  it  when  understood,  and 
to  retain  it  when  received,  for  the  interposing  obstacles  are  re- 
moved ;  and  therefore  John,  after  the  former  heaven  and  the  ibr- 
mer  land  i>assed  away,  said  that  he  '■'•saw  a  new  heaven  and  a 
new  land,  and  then,  the  holy  city  Jerusalem,  descending  from 
God  out  of  licaven, prepared  as  a  hride  adorned  for  tier  hurt- 
hand  ^  and  heard^  One  sitting  upon  the  thro7\e,  say.  Behold 

L32]  497 


12— li 


CONTINUATION  OF  TUE  LAST  JUDGilEliT. 


1  maki  all  things  7ieio,^^  Apoc.  xxi.  1,  2,  5.  Tliat  the  church 
is  uuderstood  by  Jerusalem  may  be  seen  in  the  Doctkink  con- 
CKRNiNG  THE  LoliD,  n.  62  to  61.  Concerning  its  new  revela- 
tions see  n.  65  of  the  same  work. 

]  3.  YI.  T/iat  the  state  of  the  world  andofthe  church  hefore  the 
la.'<t  juthjmevt  was  as  evening  and  nigld^  hui  after it^  as  morning 
iDul  ddij.  When  the  light  of  truth  does  not  appear,  thei-e  is  a 
state  of  the  church  in  the  world  like  evening  and  night;  (that 
there  was  sucli  a  state  before  tjie  last  judgment,  may  appear 
from  what  is  said  in  n.  11)  ;  but  when  the  light  of  truth  a])pears, 
and  the  truth  is  received,  there  is  a  slate  of  the  church  in  the 
world  like  morning  and  day.  Hence  it  is,  that  these  two  states 
of  the  church  ai'e  called  evening  and  morning,  and  night  and 
day,  in  the  Word  ;  as  in  the  following  passages  :  "77i6  Holy  One 
said  unto  me.  Until  the  evening  {and)  the  morning  {he)  twothou- 
sand  tliree  hundred  ;  tJien  the  Jiohj  thing  shall  he  justijied,^''  Dan. 
viii.  14.  '•'The  vision  of  tlie  eocning  and  the  morning  is  tndh^'' 
Dan.  viii.  26.  '■'There  shall  he  one  day,  lohich  is  hiown  to  Je- 
Jiovah,  neither  day  nor  night,  for  ahout  the  time  of  evening  there 
shall  he  light,^^  Zech.  xiv.  7.    "6)»e  crying  unto  me  out  of  Seir^ 

Watchniun,  what  of  the  night'!  The  watchman  said,  The  inorn- 
ing  Cometh,  and  also  tlie  nlgld,'''  Isaiah  xxi.  11,  12.  Concerning 
the  last  time  of  the  church,  Jesus  said,  "  Watch,  for  ye  hnow 
not  wJten  the  Lord  of  the  house  will  come,  whetJier  at  eve7iing, 
at  midnight,  at  cock-crowing,  or  in  the  morning^''  Mark  xiii. 
35.  '■'•Jesus  said,  I  must  workwhile  it  is  day  ;  the  night  cometh, 
when  no  one  can  work,''''  John  ix.  4 ;  and  elsewhere,  as  in 
Isaiah  xvii.  l-i ;  Jer.  vi.  4,  5  ;  Psalm  xxx.  6  ;'  Psalm  Ixv.  9  ; 
Psalm  xc.  6.  Since  such  things  are  understood  by  evening  and 
morning,  therefore  the  Lord,  in  order  to  fultil  the  Word,  also 
was  buried  in  the  evening  and  rose  again  in  the  morning. 


OF  THE  LAST  JUDGMENT  UPON  THE  REFORMED. 

11.  The  former  work  On  the  Last  Judgment  treated  of  the 
judgment  upon  those  who  are  understood  by  the  Babylon; 


upon  the  Gentiles  ;  but  not  of  the  judgment  upon  the  Reformed. 
It  was  said  oidy,  that  the  Reformed  were  in  the  middle,  ar- 
ranged there  according  to  countries  ;  the  Papists  around  them  ; 
the  Mahometans  around  the  Papists,  and  the  Gentiles,  and 
peoples  of  various  religions  in  the  circumferences.  The  Re- 
formed constituted  the  middle,  or  central  region,  because  they 
read  the  Word,  and  worshiped  the  Lord,  and  hence  liad  the 
greatest  light:  and  spiritual  liglit,  proceeding  from  the  Lord 
as  a  Bun,  wliicli  su7i  in  its  essence  is  Divine  Love,  extends  itself 


and  somewhat  of  the  judgment 


the  Mahometans,  and 


498 


CONTIXCATION  OF  THE  LAST  JCDGITENT. 


14—16 


in  all  possible  directions,  and  enlightens  even  those  who  are  in 
the  extreme  circumferences,  opening  in  them  the  faculty  of 
understanding  truths,  in  as  far  as  their  religions  allow  tiiern  to 
be  receptive.  Fur  spiritual  light  in  its  essence  is  Divine  Wis- 
dom, and  it  enters  tiie  intellect  in  man,  in  as  far  as,  from  know- 
edges  received,  he  has  the  faculty  of  perceiving  it  ;  and  does 
not  pass  through  spaces,  like  the  light  of  the  world,  but  through 
the  affections  and  perceptions  of  truth,  therefore,  in  an  instant, 
to  the  last  limits  of  the  heavens.  From  these  affectir/ns  and 
2)erceptif/ns,  arise  the  appearances  of  spaces  in  the  spiritual 
world.    On  this  subject  much  may  be  seen  in  The  Doctklnk 

CONCEEXING  THE  SaCEED  ScKIPTCEE,  n.  104  tO  113. 

I. 5.  The  last  judgment  upon  the  Reformed  shall  be  described 
in  the  following  order. 

L  Upon  whom  among  the  Reformed  the  last  judgment  waa 
effected. 

II.  Of  the  signs  and  visitations  preceding  the  last  judgment. 

III.  How  the  universal  judgment  was  ellected. 
lY.  Of  the  salvation  of  the  sheep. 

16.  1.  Upon  v^honi  among  tlie  Reformed  the  la-it  judgm.ent 
wag  effected.  The  last  judgment  was  effected  upon  those  only 
of  the  Reformed,  who  professed  a  belief  in  God,  read  the  Word, 
heard  sermons,  partook  of  the  sacrament  of  the  supper,  and  did 
not  neglect  the  solemnities  of  church-worship,  in  the  world ; 
and  yet  thought  that  adulteries,  various  kinds  of  theft,  lying, 
revenge,  hatred,  and  the  like,  were  allowable.  These,  although 
they  profesed  a  belief  in  God,  still  made  no  account  of  sins 
against  Him ;  though  they  read  the  Word,  still  they  made  no 
account  of  the  precepts  of  life  in  it ;  though  they  heard  ser- 
mons, still  they  paid  no  attention  to  them  ;  though  they  par- 
took of  the  sacrament  of  the  supper,  still  they  desisted  not 
from  the  evils  of  their  former  lives  ;  and  though  they  did  not 
neglect  the  solemnities  of  worship,  stiil  they  amended  their 
lives  in  nothing.  Thus  they  lived  as  if  from  religion  in  their 
externals,  yet  were  totally  destitute  of  it  in  their  internals. 
These  are  they  who  are  understood  by  the  Dragon  in  the  Apo- 
calypse xii. ;  for  it  is  there  said  of  the  Dragon,  that  it  was 
Been  in  heaven,  that  it  fought  with  Michael  in  heaven,  and  that 
it  drew  down  the  third  part  of  the  stars  from  heaven  ;  which 
things  are  said,  because  these  spirits,  by  means  of  the  profes- 
bion  of  a  belief  in  God,  by  reading  the  Word,  and  by  outward 
worship,  communicated  with  heaven.  These  same  spirits  are 
understood  by  the  goats  in  Matthew  xxiv.  ;  to  wliom  it  is  not 
said  that  they  did  evils,  but  that  they  omitted  to  do  goods ; 
and  all  such  omit  to  do  goods  which  are  goods,  because  they 
do  not  shun  evils  as  sins,  and  because,  although  they  do  not 
commit  them,  they  think  them  allowable,  and  therefore  com- 
mit them  in  spirit,  and  in  body,  too,  when  thej-  can. 

499 


IT  20  COXTIKTATION  OF  THE  LAST  JUDGMENT. 


17.  Upon  all  such  among  tlie  Reforniotl  the  last  judgment 
was  etiected,  but  not  upon  those  who  did  not  believe  hi  God, 
\vlio  contemned  the  Word,  and  rejected  from  their  hearts  the 
lioly  things  of  the  church,  for  all  these,  so  soon  as  ever  they 
went  from  the  natural  into  the  spiritual  world,  werj  cast  into 
hell. 

IS.  All  who  lived  like  Christians  in  externals,  and  raade  no 
account  of  a  Christian  life,  were  outwardly  in  unity  with  the 
heavens,  but  inwardly  with  the  hells,  and  since  the\'  could  not 
be  torn  away  instantaneously  from  their  conjunction  with  hea- 
ven, they  were  detained  in  the  world  of  spirits,  which  is  mediate 
between  heaven  and  hell,  and  it  was  there  permitted  them  to 
form  societies,  and  to  live  together  as  in  the  world  ;  and  by 
arts  unknown  in  the  world,  to  cause  splendid  appearances,  and 
by  this  means  to  persuade  themselves  and  others,  that  they 
were  in  heaven  ;  from  the  outward  appearance,  therefore,  they 
called  their  societies  heavens  The  heavens  and  the  lands  in 
which  they  dwelt,  are  understood  by  the  former  lieaven,  and 
the  former  land  which  passed  away,  Apoc.  xxi.  1. 

19.  In  the  meantime,  so  long  as  they  remained  there,  the 
interiors  of  their  minds  were  closed  over,  and  the  exteriors 
were  opened  ;  by  ■which  means,  their  evils,  which  united  them 
with  the  hells,  were  not  apparent.  But  on  the  approach  of  tlie 
last  judo;nient,  their  interiors  were  unclosed,  and  they  then 
appeared  before  all,  such  as  they  really  were  ;  and  since  they 
then  acted  in  unity  with  the  hells,  they  were  no  longer  able  to 
simulate  Christian  lives,  but  rushed  with  delight  into  evils  and 
crimes  of  every  description,  and  were  turned  into  devils,  and, 
moreover,  were  seen  as  such,  some  black,  some  liery,  and  some 
livid  like  corpses;  those  who  were  in  the  pride  of  self-intelligence, 
appearing  black ;  those  who  were  in  the  furious  love  of  ruling 
over  all,  appearing  tiery  ;  and  those  who  were  in  the  neglect  and. 
contempt  of  truth,  appearing  livid  like  corpses.  Thus  were  the 
scenes  of  those  theatres  changed. 

20.  The  Reformed  constitute  the  inmost  part  or  middle  re- 
gion of  the  world,  of  spirits,  which  is  mediate  between  heaven 
and  hell,  and  are  there  arranged  according  to  countries.  In  the 
centre  of  this  middle  region  are  the  English  ;  towards  the  south 
and  the  east  of  it  are  the  Dutch;  towards  the  north,  the  Ger- 
mans ;  towards  the  west  and  the  north,  the  Swedes  ;  and  to- 
wards the  west,  the  Danes.  But  those  only  who  have  led 
lives  of  charity,  and  its  faith,  are  in  that  middle  region  :  many 
societies  of  them  dwell  there.  Surrounding  them  are  those 
of  the  Iveformed,  who  have  not  led  lives  of  faith  and  charity  : 
these  are  they  who  made  seeming  heavens  to  themselves.  But 
there  is  a  different  arrangement  of  all  in  heaven,  as  well  as  of 
all  in  hell.  The  reason  why  the  Beformed  constitute  the  middle 
is,  because  the  "Word  is  read,  and  the  Lord  is  worshiped  among 

500 


COSTINTATIOS-  OF  TIIE  LAST  .rCDGMEST. 


20—23 


ttern,  in  consequence  of  which,  the  light  is  greatest  where  they 
are ;  and  thence,  as  from  a  cenrre,  this  light  is  propagated  to, 
and  enlightens,  all  the  circumferences.  Fur  the  light  in  which 
spirits  and  angels  are,  proceeds  from  the  Lord  as  a  Snn.  and 
tnia  Snn,  in  its  essence,  is  Divine  Love,  and  the  light  which 
proceeds  from  it,  in  its  essence,  is  Divine  Wisdom :  all  the 
sniritnality  [omue  spiritnale]  of  that  world  is  derived  from  it. 
Concerning  the  Lord  as  the  Snn  of  the  spiritual  world,  and 
concerning  the  light  and  heat  of  that  Suu,  see  the  work  on 
Heaven  and  Heix,  n.  116  to  140. 

21.  Every  arrangement  of  the  societies  in  that  world,  is  an 
arrangement  according  to  the  difierences  of  love;  the  reason  of 
which  is,  that  love  is  the  life  of  man,  and  the  Lord,  who  is 
Divine  Love  Itself,  arranges  them  according  to  receptions  of  it ; 
and  the  differences  of  loves  are  innumerable,  and  known  to 
no  one,  bnt  the  Lord  alone.  He  £<)  conjoins  the  societies,  that 
they  all  lead,  as  it  were,  one  life  of  man ;  the  societies  of  the 
lieavens,  one  life  of  celestial  and  spiritual  love ;  the  societies  of 
the  hells,  one  life  of  diabolical  and  infernal  love;  the  heavens 
and  the  hells  He  conjoins  by  oppositions.  On  account  of  this 
an-angement,  every  man  after  death  goes  into  the  society  of 
his  own  love,  and  cannot  go  into  any  other,  for  his  love  opposes 
it.  Hence  it  is  that  they  who  are  in  spiritual  love  are  in  hea- 
ven, but  that  they  who  are  in  mere  natural  love  are  in  helL 
Spiritnal  love  is  entirely  and  only  implanted  [unice  inditur]  by 
a  life  of  charity,  and  natural  love  remains  natural,  if  a  life  of 
charity  is  omitted  ;  and  natural  love,  if  it  is  not  subjected  to 
spiritual  love,  is  opposed  to  it. 

22.  From  these  particulars  it  may  appear,  npon  whom  of  the 
Reformed  the  last  judgment  was  effected ; — that  it  was  not 
upon  those  who  were  in  the  centre,  but  npon  those  who  were 
around  it :  whose  external  morality,  as  was  said  above,  gave  them 
the  outward  appearance  of  Christians,  while  inwardly  they  were 
not  Christians,  because  they  were  destitute  of  spiritual  life. 

23.  Of  the  signs  and  vintations  preceding  the  last  judgment. 
There  was  seen,  as  it  were,  a  stormy  cloud  upon  those  who  had 
formed  to  themselves  seeming  heavens,  which  appearance  re- 
sulted from  the  presence  of  the  Lord  in  the  angelic  heavens 
above  them,  especially  from  His  })resence  in  the  ultimate  hea- 
ven, lest  any  of  the  angels  of  that  heaven,  in  consequence  of 
conjunction  with  these  spirits,  should  be  earned  away,  and 
perish  with  them.  The  superior  heavens  moreover  were  brought 
tiowu  nearer  to  them,  by  means  of  which,  the  interiors  of  those 
upon  whom  the  judgment  was  about  t<:>  come  were  disclosed  ;  on 
■wiiich  disclosure,  they  appeared  no  longer  like  moral  Christians, 
as  betore,  but  like  demons  ;  in  tumulFs,  and  in  mutual  strife, 
about  G<jd,  the  Lord,  the  Word,  faith,  and  the  church;  and 
because  their  concupiscences  to  evils  were  then  let  loose,  they 

501 


23—27 


CONTINUATION  OF  THE  LAST  JUDGMENT. 


rejected  all  these  subjects  witli  contempt  and  ridicule,  and 
rushed  into  every  kind  of  enormity.  Tlius  the  state  of  those 
heavenly  inliabitants  was  changed.  Then  at  the  same  time,  all 
their  splendid  appearances,  which  tliey  liad  made  to  themselves 
by  arts  unknown  in  the  world,  vanished  away ;  their  palaces 
were  turned  into  vile  huts;  their  gardens  into  stagnant  pools; 
their  temples  into  heaps  of  rubbish  ;  and  the  very  hills  they  in- 
habited into  mounds  of  gravel,  and  into  other  similar  things, 
which  corresponded  to  their  depraved  dispositions  aud  hists. 
For  all  the  visible  things  of  the  spiritual  world,  are  the  corres- 
pondences of  the  afl'ections  of  spirits  and  angels.  These  were 
the  signs  of  the  coming  judgment. 

24.  As  the  disclosure  of  the  interiors  increased,  so  the  order 
among  the  inhabitants  was  changed  and  inverted.  Those  who 
were  most  potent  in  reasonings  against  the  holy  things  of  the 
church,  rushed  into  the  middle,  and  assumed  the  dominion  ; 
and  the  rest,  who  were  less  potent  in  reasonings,  receded  to 
the  circumferences,  and  acknowledged  those  who  were  in  the 
middle,  as  their  tutor-angels.  Thus  they  banded  themselves 
into  the  form  (facies)  of  hell. 

25.  These  changes  of  their  state  were  accompanied  by  va- 
rious concussions  of  their  dwellings  and  lands;  which  were  fol- 
lowed by  earthquakes,  mighty  according  to  tlieir  perversities. 
Here  and  there,  too,  gaps  were  made  towards  the  hells  which 
were  under  them,  and  a  communication  was  thus  opened  with 
these  hells  :  there  were  then  seen  exhalations  ascending,  as  of 
smoke  mingled  with  sparks  of  lire.  These  also  were  signs 
which  preceded,  and  they  are  understood  by  the  Lord's  words 
ou  the  consummation  of  the  age,  and  afterwards  on  the  last 
judgment,  in  the  Evangelists,  '"'•Nation  sJiall  he  stirred  xip  against 
nation  /  there  shall  he  great  earthqiialces  in  divers  places  ;  signs 
also  from  heaven,  terrible  and  great.  And  there  shall  he  dis- 
trc.ys  of  nations,  the  sea  and  the  salt  vmter  roaring." 

26.  Visitations  also  were  made  by  angels  ;  lor  before  any 
ill-constituted  [mala  sarta]  society  perishes,  visitation  always 
])recedes.  The  angels  exhorted  them  to  desist,  and  denounced 
destruction  npon  them  if  they  di,d  not.  At  the  same  time  they 
sought  out,  and  separated,  any  good  spii-its  who  were  inter- 
mingled with  them.  But  the  multitude,  excited  by  their  lead- 
ers, Veviled  the  angels,  and  rushed  in  upon  them,  for  the  purpose 
of  dragging  them  into  some  public  place,  and  treating  them  in 
an  abominable  manner ;  just  indeed  as  was  done  in  Sodom.  The 
)iinst  of  these  spirits  were  jivofessors  of  faith  separated  fi'om 
charity  ;  and  there  were  even  some  among  them,  who  profess- 
ed charity,  and  yet  led  wicked  lives. 

27.  III.  How  the  vniversal  judgment  was  effected.  Since 
the  visitations  and  premonitory  signs  of  the  comiug  judgment 
could  not  deter  their  minds  from  abominable  practices,  aud 

502 


CONTINUATION  OF  THE  LAST  JUDGMENT. 


27-29 


from  seditious  plottings  against  those  who  acknowledged  tlie 
Lord  as  the  God  of  lieaven  and  earth,  lield  the  Word  sacred, 
and  led  a  life  of  charity,  therefore  the  last  judgment  came  upon 
them.    It  was  thus  effected. 

28.  The  Lord  was  seen  in  a  bright  cloud  with  angels,  and  a 
sound  as  of  trumpets  was  heard  from  it ;  which  was  a  sign  re- 
presentative of  the  protection  of  the  angels  of  heaven  by  tlie 
Lord,  and  of  the  gathering  of  the  good  from  every  quarter. 
For  the  Lord  does  not  bring  destruction  upon  any,  but  only 
protects  His  own,  and  draws  them  away  from  communication 
with  the  wicked  ;  whereuj)©!!,  the  wicked  come  into  their  own 
concupiscences,  by  which  they  are  impelled  into  every  kind  of 
abomination.  Then  all  who  were  about  to  perish,  were  seen 
together  in  the  likeness  of  a  great  dragon,  with  its  tail  extended 
in  a  curve,  and  elevated  towards  heaven,  bending  itself  about 
on  high  hi  various  directions,  as  though  it  would  destroy  hea- 
ven, and  draw  it  down  :  but  the  attempt  was  vain,  for  the  tail 
was  cast  down,  and  the  dragon,  which  also  appeared  elevated, 
sank  beneath.  It  was  granted  me  to  see  this  representation, 
that  I  might  know  and  make  known  who  are  understood  by 
the  dragon  in  the  Apocalypse ;  namely,  that  the  dragon 
means  all  who  read  the  Word,  hear  sermons,  and  perform  the 
rites  of  the  churcli,  making  no  account  of  the  concupiscences 
of  evil  which  beset  them,  and  inwardly  meditating  thefts  and 
frauds,  adulteries  and  obscenities,  hatred  and  revenge,  lies  and 
blasphemies  ;  and  who  thus  live  like  devils  in  si)irit,  and  like 
angels  in  body.  These  constituted  the  body  of  the  dragon,  but 
the  tail  was  composed  of  those  who,  when  in  the  world,  lived 
in  faith  separated  from  chaiity,  and  were  like  the  former  in  re- 
gard to  thoughts  and  intentions. 

29.  Then  I  saw  some  of  the  rocks  the}'  inhabited  subsidiiiir 
to  the  lowest  depths  [ima]  ;  some  transported  to  a  great  dis- 
tance ;  some  cleft  in  the  middle,  and  those  who  were  on  them 
cast  down  through  the  openings  ;  and  others  inundated  as  with 
a  deluge.  And  1  saw  many  spirits  collected  into  companies,  as 
into  bundles,  according  to  the  genera  and  species  of  evil,  and 
cast  hither  and  thither  into  whirlpools,  marshes,  stagnant 
waters,  and  deserts,  which  were  so  many  hells.  The  rest  who 
were  not  on  rocks,  but  scattered  here  and  there,  and  who  yet 
were  in  similar  evils,  lied  afl'righted  to  the  Papists,  Maho- 
metans, and  Gentiles,  and  professed  their  religions,  which  they 
could  do  without  any  disturbance  of  mind,  inasmuch  as  they 
themselves  had  no  religion  at  all  ;  but  still,  lest  they  should 
seduce  these  spirits  also,  they  were  driven  away,  and  thrust 
down  to  their  own  companions  in  the  iiells.  This  is  a  general 
description  of  their  destruction  ;  the  particulars  I  saw,  are  too 
numerous  to  be  here  described. 

30.  Of  the  salvation  of  the  sheep.    After  the  last  judgment 

503 


30,  31 


CONTINUATIOIf  OF  THE  LAST  JLDGMKNT. 


was  accomplished,  there  was  tlieii  joj  in  heaven,  and  also  light 
in  the'world  of  spirits,  such  as  was  not  before.  The  kind  of 
joy  there  was  in  heaven,  after  the  dragon  was  cast  down,  is 
described  in  tlie  Apocalypse  xii.  10,  11,  12  ;  and  there  was 
light  in  the  world  of  spirits,  becanse  the  infernal  societies  vjhich 
"Mere  removed,  had  been  interposed,  like  clouds  which  darken 
the  earth.  A  similar  light  also  then  arose  in  men  in  the  world, 
giving  them  new  enlightenment. 

31.  I  then  saw  angelic  spirits,  in  great  numbers,  rising  from 
below,  [ex  Inferis]  and  elevated  into  heaven.  They  were  the 
sheep,  there  reserved,  and  guarded  by  the  Lord  for  ages  back, 
lest  they  should  come  into  the  malignant  sphere  of  the  influ- 
ence of  the  dragonists,  and  their  charity  be  suffocated.  These 
arc  they,  who  are  understood  in  the  Word,  by  those  who  went 
forth  from  the  sepulchres ;  also,  by  the  souls  of  those  slain  for 
the  testimony  of  Jesus,  wlio  were  watching  ;  and  by  thoDe  who 
arc  of  the  first  resurrection. 


A  CONTINUATION 


CONCEBXIXa 

THE  SPIEITUAL  WOELD. 


OF  THE  SPIRITUAL  WORLD. 

32,  The  spiritual  world  has  been  treated  of  in  a  special  work 
on  Heaven  and  Hell,  in  wliicli  many  particulars  of  that 
world  are  described  ;  and  since  every  man  enters  that  world 
after  death,  his  state  then  is  also  described  there.  It  has  been 
commonly  known,  that  man  will  live  after  deatli,  because  he  ia 
born  a  man,  and  created  in  the  image  of  God,  and  because  the 
Lord,  in  His  "Word,  teaches  it ;  but  the  manner  of  his  future 
life  has  hitherto  been  unknown.  It  has  been  believed  that  he 
was  then  a  soul,  of  which  the  only  idea  conceived  was,  that  it 
resembled  air,  or  etlier,  with  some  cogitativeness  residing  in  it, 
and  without  such  sight  as  belongs  to  the  eye,  without  such 
hearing  as  belongs  to  the  ear,  and  without  such  speech  as  be- 
longs to  the  mouth.  And  yet  man  is  equally  a  man  after  death  ; 
and  so  much  a  man,  that  "he  knows  no  other  than  that  he  is 
Btill  in  the  former  world  ;  he  sees,  hears,  and  speaks,  as  in  the 
former  world  ;  lie  walks,  runs,  and  sits,  as  in  the  former  world  ; 
he  eats  and  drinks,  as  in  the  former  world  ;  he  sleeps  and 
awakens,  as  in  the  former  world  ;  he  enjoys  the  coiijugial  de- 
light, as  in  the  former  world  ;  in  a  word,  is  a  man,  in  the  gene- 
ral, and  in  every  particular;  from  which  it  is  plain,  that  death 
is  but  a  continuation  of  life,  and  a  mere  transit. 

33.  There  are  many  causes  of  man*s  ignorance  of  this,  his 
state  after  death  ;  one  of  which  is,  that  he  could  not  be  en- 
lightened, so  little  faith  had  ho  in  the  immortality  of  the  soul  ; 
as  may  appear  from  many  even  of  the  learned,  who  believe 
themselves  to  be  similar  to  beasts,  and  only  more  perfect  than 
they,  in  having  the  faculty  of  speech  ;  thus  denying  the  life 
after  death  in  their  hearts,  although  they  admit  it  with  their 
mouths.  This  way  of  thinking  of  theirs  has  made  tliem  so 
sensual,  that  they  cannot  believe  that  a  man  is  a  man  after 
death,  because  they  do  not  see  him  with  their  eyes,  for  they 
say,  how  can  a  soul  be  a  man  ?  It  is  not  so  with  those  who 
believe  they  will  live  after  death  ;  their  interior  thought  is,  that 
they  siiall  go  to  heaven,  enjoy  delights  with  the  angels,  see 
heavenly  paradises,  and  stand  before  the  Lord  in  white  gar- 

505 


33  38  CONTINUATION  OF  THE  SPIRITUAL  "WORLD. 


ments,  besides  other  tilings.  This  is  their  interior  thonght; 
their  exterior  thought  maj  possibly  wander  from  it,  when  they 
think  of  the  soul,  from  the  hypothesis  of  the  learned. 

3i.  That  a  man  is  equally  a  man  after  death,  although  he 
is  not  ai)parent  to  the  eyes,  may  appear  from  the  angels  seen 
by  Abraham,  by  Gideon,  by  Daniel,  and  other  prophets  ;  from 
the  angels  seen  in  the  Lord's  sepulchre,  and  afterwards,  often- 
time?,  by  John  in  the  Apocalypse  ;  especially  from  the  Lord 
Himself,  who  showed  his  disciples  that  He  M-as  a  man,  by 
touch,  and  b_y  eating,  and  yet  became  invisible  to  their  eyes. 
The  reason  why  they  saw  Him  was,  because  the  eyes  of  their 
spirits  were  then  opened;  and  when  these  eyes  are  opened,  the 
things  in  the  si)iritual  world  appear  as  clearly  as  the  things  in 
the  natural  world. 

35.  Since  it  has  pleased  the  Lord  to  open  for  me  the  eyes  of 
my  spii  it,  and  to  keep  them  open  now  for  nineteen  years,  it  has 
been  given  me  to  see  the  things  which  are  in  the  spiritual  world, 
as  well  as  to  describe  them.  I  can  asseverate,  that  they  are 
not  visions,  but  things  sken  in  all  wakefulness. 

36.  The  difterence  between  a  nian  in  the  natural  world,  and 
a  man  in  the  spiritual  world,  is,  that  the  one  man  is  clothed  in 
a  spiritual  body,  but  the  other  in  a  natural  body  ;  and  the  spi- 
ritual man  sees  the  spiritual  man,  as  clearly  as  the  natural  man 
sees  the  natural  man  ;  but  the  natural  man  caimot  see  the  spi- 
ritual man,  and  the  spiritual  man  cannot  see  the  natural  man, 
on  account  of  the  difference  between  natural  and  spiritual  ; 
■vvhat  kind  of  difference  this  is,  may  be  described,  but  not  in  a 
few  words. 

37.  Fi-om  the  visual  experience  of  so  many  years,  I  am 
enabled  to  relate  the  following  :  that  there  are  lauds  in  the  spi- 
ritual world,  just  as  in  the  natural  world  ;  and  that  there  are 
hills  and  mountains,  and  plains  and  valleys,  also  fountains  and 
rivers,  lakes  and  seas ;  that  there  are  paradises  and  gardens, 
and  groves  and  woods,  and  palaces  and  houses  ;  also  that  there 
are  writings  and  books,  ])rofessions  and  trades  ;  and  that  there 
are  precious  stones,  gold  and  silver  ;  in  short,  that  there  are  all 
the  tilings,  in  general  and  in  particular,  which  exist  in  the  na- 
tural world,  and  that  these  things  are  infinitely  more  perfect  in 
the  heavens. 

38.  But  the  difference  in  general  is  this;  that  all  things  in 
the  spiritual  world,  are  from  a  spiritual  origin,  and  hence,  as  to 
their  essence,  are  spiritual,  for  they  are  from  the  sun  there, 
which  is  pure  love;  and  that  all  things  in  the  natural  world,  are 
from  a  natural  origin,  and  hence,  as  to  their  essence,  are  natural, 
for  they  are  from  the  sun  there,  which  is  pure  fii-e.  Hence  it  is, 
that  the  spiritual  man  must  be  nouvislied  with  food  from  a  spi- 
ritual oi'igin,  as  the  natural  mai'  is  with  food  from  a  natural 
origin.    More  may  be  seen  i'L  the  work  on  Heavkn  and  Heu.. 

606 


CONTINUATION  OF  THE  SPIRITUAL  WOKLD.  39  42 


OF  THE  ENGLISH  IN  THE  SPIRITUAL  WORLD. 

39.  Therk  are  two  states  of  tliouglit  in  man,  an  external  and 
an  internal  state  ;  man  is  in  the  external  state  in  tlie  natural 
world  ;  in  the  internal  state  in  the  spiritual  world  :  these  states 
with  the  good,  are  united,  but  not  with  the  wicked.  What 
a  man  is,  as  regards  his  internal  state,  is  rarely  manifest  in  the 
natural  world,  because,  from  his  infancy,  he  has  chosen  to  be 
moral,  and  has  learned  to  seem.  But  what  he  is,  clearly  ap- 
pears in  the  spiritual  world,  for  spiritual  light  reveals  it,  and 
besides,  man  is  then  a  spirit,  and  the  spirit  is  the  internal  man. 
Now,  since  it  has  been  given  me  to  be  in  that  light,  and  from 
it,  to  see  what  the  internal  is,  in  the  men  of  various  kingdoms, 
l)y  an  intercourse  of  many  years  with  angels  and  spirits,  it  be- 
lioves  me,  from  the  importance  of  the  subject,  to  declare  what 
I  have  seen.  I  shall  here  confine  myself  to  saying  something 
of  the  noble  English  nation. 

40.  The  more  excellent  of  the  English  nation,  are  in  thr- 
centre  of  all  Christians,  (see  above,  n.  20),  and  the  reason  why 
they  are  in  the  centre  is,  because  they  have  interior  intellectual 
light.  This  is  not  apparent  to  any  one  in  the  natural  world, 
yet  it  is  conspicuously  so  in  the  spiritual  world.  This  light 
they  dei'ive  from  the  liberty  they  enjoy  of  thinking,  and  thence 
of  8i)eaking  and  of  writing.  Among  the  people  of  other  na- 
tions, who  have  not  such  liberty,  intellectual  light  is  buried, 
because  it  has  no  outlet.  This  light,  however,  of  itseli",  is  not 
active,  but  is  rendered  active  by  others,  especially  by  men  of 
reputation  and  authority  among  them.  As  soon  as  anything 
is  said  by  these  men,  or  as  soon  as  anything  they  appi'ove,  is 
read,  that  light  shines  forth  ;  and  seldom  sooner.  On  this  ac- 
count the  English  have  governors  placed  over  them  in  the 
spiritual  world,  and  priests  of  great  name  for  learning  and 
powerful  ability  given  them,  whose  commands  and  monitions, 
fiom  this  their  natural  disposition,  they  cheerfully  obey. 

41.  Tliey  rarely  go  out  of  their  own  society,  because  thev 
love  it,  even  as,  in  the  world,  the}'  love  their  countrv.  More- 
over, there  is  a  similarity  of  disposition  among  them,  in  conse- 
quence of  which,  they  contract  intimacy  with  friends  of  their 
own  country,  and  seldom  with  others :  and  they  mutually 
minister  to  each  others'  wants,  and  love  sincerity. 

42.  There  are  two  great  cities  similar  to  London,  into  which 
many  of  the  English  enter  after  death :  these  cities  it  was 
given  me  to  see,  >s  well  as  to  walk  through.  The  middle  of 
the  one  city  answers  to  that  part  of  the  English  London  whei-e 
there  is  a  meeting  of  merchants,  called  the  Exchan<;e  ;  there 
dwell  the  governors.  Above  that  middle  is  the  ejist ;  below 
it  is  the  west ;  on  the  right  side  of  it  is  the  south;  on  the 
left,  side  of  it  is  the  north.    Ihei  who  pre- eminently  have  led 

507 


42  i5  CONTINUATION  OF  THE  SPmiTUAL  WORLD. 

life  of  charity,  dwell  in  the  eastern  quarter,  where  there  are 
a  magnificent  palaces.  The  wise,  among  whom  there  is 
mucli  splendor,  dwell  in  the  sontherii  quarter.  They  m-Iio  fore- 
mostly  love  the  liberty  of  speaking  and  of  writing,  dwell  in  the 
northern  quarter.  They  M'ho  make  profession  of  faith,  dwell 
in  the  western  quarter;  to  the  right  in  this  quarter,  there  is 
an  entrance  into,  and  an  exit  from  the  city  ;  they  who  live 
wickedly  are  there  sent  out  of  it.  Tiie  priests,  who  are  in  the 
west,  and  profess  faith  (as  was  said  above),  dare  not  enter  the 
city  through  the  broad  ways,  l)ut  only  through  the  narrow 
streets,  because  they  who  are  in  the  faith  of  charity,  are  the 
only  inhabitants  who  are  tolerated  in  the  city.  I  have  heard 
persons  complaining,  that  the  preachers  in  the  west  make  up 
their  discourses  with  such  mingled  art  and  eloquence,  inter 
weaving  the  strange  doctrine  of  justification  by  faith,  that  they 
leave  it  doubtful  whether  good  is  to  be  done  or  not ;  they 
preach  intrinsic  good,  and  separate  it  from  extrinsic  good, 
which  they  sometimes  say  is  meritorious,  and  therefore  not  ac- 
ceptable to  God  ;  yet  still  they  call  it  good,  because  it  is  use- 
ful. But  when  those  who  dwell  in  the  eastern  and  southern 
quarters,  hear  such  mystical  discourses,  they  walk  out  of  the 
churches,  and  the  preachers  are  afterwards  deprived  of  the 
priestly  office. 

43.  The  other  great  city  similar  to  London,  is  not  in  the 
Christian  centre,  (see  n.  20)  but  lies  beyond  it  in  the  north. 
They  who  are  inwardly  wicked,  enter  it  after  death.  In  tlie 
middle  of  it  there  is  an  open  communication  with  hell,  by 
which  the  iidiabitants  are  absorbed  in  their  turns. 

44.  I  once  heard  some  of  the  English  clergy  conversing  to- 
gether concerning  faith  alone,  and  I  saw  them  form  a  certain 
inuige,  which  represented  solitary  faith.  It  appeared  in  ob- 
scure lumen  like  a  great  giant,  and  in  their  eyes  like  a  hand- 
some man ;  but  when  the  light  of  heaven  was  let  in  upon  it 
the  upper  part  of  it  appeared  like  a  monster,  and  the  lowei 
like  a  serpent,  i\cx  unlike  the  description  which  is  given  of 
Dagon,  the  ido'r  of  the  Philistines.  When  they  saw  this  they 
left  it,  and  the  bystanders  cast  it  into  a  stagnant  pond. 

45.  It  was  perceptible  to  me,  from  those  of  the  English  who 
are  in  the  spiritivil  world,  that  this  nation  has,  as  it  M-ere,  a 
twofold  theology,  derived  on  the  one  hand,  from  the  doctrine  of 
faith,  and  on  the  other,  from  the  doctrine  of  life  ;  from  the  doc- 
trine of  faith,  with  those  who  are  initiated  into  the  priesthood  : 
from  the  doctrine  of  life,  with  those  who  are  not  initiated  into 
the  priesthood,  and  who  are  commonly  called  the  laity.  This 
doctrine  of  life  is  avowed  in  an  exhortation  which  is  read  in 
the  churches  on  certain  Sabbath-days,  to  those  who  take  the 
saciament  of  the  supper;  and  it  is  there  openly  declared,  that 
if  they  do  not  shun  evils  as  sins,  they  cast  themselves  into 

608 


CONTINUATION  OF  THE  SriRITUAL  WOULD.  45  47 

eternal  damnation,  and  that  if  tliey  then  attend  the  holy 
comnninion  the  devil  will  enter  into  them,  as  he  entered  into 
Judas.  I  have  sometimes  told  the  clergy,  that  this  doctrine  of 
life  does  not  agree  with  their  doctrine  of  iaith  :  they  made  no 
reply,  but  entertained  thoughts  they  dared  not  utter.  You 
may  see  that  exhoi-tation  in  the  Doctrine  of  Life  for  the  New 
Jerusalem,  n.  5,  6,  7. 

46.  I  have  often  seen  a  certain  Englishman,  who  became 
celebrated  by  a  book  he  published  some  years  ago,  in  which 
he  attempted  to  establish  tJie  doctrine  of  a  conjunction  of  faith 
and  charity,  by  an  influx,  and  interior  operation  of  the  Holy 
Spirit.  He  gave  out,  that  this  influx  affected  man  in  an  inex- 
pressible manner,  and  without  his  being  conscious  of  it,  but 
did  not  touch,  much  less  manifestly  move  his  will,  or  excite 
his  thought,  to  do  anything  as  of  himself,  except  perraissively  ; 
the  reason  being,  that  nothing  of  man  might  enter  into  union 
with  the  Divine  Providence  ;  also,  that  thus  evils  might  not  ap- 
pear in  the  sight  of  God.  He  therefore  excluded  the  external 
exercises  of  charity  from  having  any  concern  in  salvation,  but 
admitted  them  for  the  sake  of  the  public  good.  Since  his  ar- 
guments were  ingenious,  and  the  snake  in  tiie  grass  was  not 
seen,  his  book  was  received  as  most  orthodox.  This  author 
retained  the  same  dogma  after  his  departure  from  the  world, 
nor  could  he  recede  from  it,  because  it  was  confirmed  in  him. 
The  angels  conversed  with  him,  and  told  him  that  his  dogma 
was  not  truth,  but  mere  ingeniosity,  aided  by  eloquence,  and 
that  the  truth  is,  that  man  ought  to  shun  evil,  and  do  good,  as 
from  himself,  yet  with  an  acknowledgment  that  it  is  from  the 
Lord,  and  that  there  is  no  faith  before  this  is  done, — still  less, 
they  said,  is  the  mere  thought,  fiiith,  w'hich  is  called  so.  And 
since  this  was  opposed  to  his  dogma,  it  was  permitted  him,  of 
his  own  sagacity,  to  inquire  further,  wliether  any  such  unknown 
influx,  and  internal  operation,  apart  from  the  external  opera- 
tion of  man,  is  possible.  He  was  then  seen  to  strain  his  mind, 
and  to  wander  about  (pervagari  vias)  in  thought,  always  in  the 
persuasion,  that  man  was  no  otherwise  renewed  and  saved  ;  but 
as  often  as  he  came  to  the  end  of  his  journey,  his  eyes  were 
opened,  and  he  saw  that  he  was  wandering,  and  even  con- 
fessed it  to  those  who  were  present.  I  saw  him  wandering 
thus  for  two  years,  and  in  the  end  of  his  journeyings,  I  heard 
him  confess,  that  no  such  influx  is  given,  unless  evil  in  the  ex 
ternal  man  be  removed,  which  is  effected  by  shunning  evils  as 
eins,  as  if  from  one's  self;  and  I  heard  him  at  length  declaring, 
that  all  who  confirm  themselves  in  that  heresy,  will  be  insane 
from  the  pride  of  self-intelligence. 

47.  I  have  conversed  with  Melancthon,  and  questioned  liin 
concerning  his  state  ;  but  he  was  not  willing  to  make  any  re 
ply  :  wlicrefore,  I  was  informed  of  his  lot  by  others.  They 

509 


47  -1:9  CONTINUATION  OF  THE  SPIRITUAL  WORLD. 

told  me,  that  lie  is  in  a  fretted  stone  cliamber,  and  in  hell, 
alternately,  and  that,  in  his  chamber,  he  appears  clad  in  a 
bear's  skin  on  account  of  the  cold,  and  that  such  is  the  filth 
there,  that  he  does  not  admit  those  visitors  from  the  world, 
whom  the  repute  of  his  name  inspires  with  a  desire  of  seeing 
liim.  He  still  speaks  of  faith  alone,  which,  in  the  world,  he 
was  foremost  in  esta«blishing. 


OF  THE  DUTCH  IN  THE  SPIRITUAL  WORLD. 

48.  It  was  said  above,  n.  20,  that  Christians,  among  whom 
the  Word  is  read,  and  the  Lord  woi-shiped,  are  in  the  middle 
of  the  whole  spiritual  circle  of  nations  and  peoples,  because 
spiritual  light  is  greatest  among  them,  and  thence,  as  from  a 
centre,  is  propagated  to,  and  enlightens,  all,  even  the  remotest 
circumferences  :  in  accordance  with  what  has  been  said  in  the 
Doctrine  of  the  New  Jerusalem  concerning  the  Sacred 
Scripture,  n.  104  to  113.  In  this  middle,  the  Reformed  Chris- 
tians have  places  allotted  them,  according  to  their  recep- 
tion of  spiritual  light  tVom  the  Lord  ;  and  since  among  the 
English,  that  light  is  treasured  up  in  the  intellectual  part,  thev, 
therefore,  are  in  the  very  centre  of  the  middle  region  ;  and  since 
the  Dutch  keep  that  light  more  nearly  conjoined  to  natural 
lumen,  and  hence,  there  is  no  such  brightness  of  light  apparent 
among  them,  but  in  its  place  a  certain  opacity,  which  is  recep- 
tive of  rationality  from  spiritual  light,  and  at  the  same  time 
from  spiritual  heat,  they,  therefore,  in  the  Christian  middle 
region  have  obtained  dwellings  in  the  east,  and  in  the  south  ; 
in  the  east,  from  the  faculty  of  receiving  spiritual  heat,  which 
in  them  is  charity,  and  in  the  south,  trom  the  faculty  of  re- 
ceiving spiritual  light,  which  in  them  is  faith.  That  the  quarters 
in  the  spiritual  world  are  not  like  the  quarters  in  the  natural 
world,  and  that  dwellings  according  to  quarters,  are  dwellings 
according  to  the  reception  of  faith  and  love,  and  that  they 
who  excel  in  love  and  charity,  are  in  the  east,  and  they  who 
excel  in  intelligence  and  faith,  are  in  the  south,  ma}--  be  seen 
in  the  work  on  Heaven  and  Hell,  n.  141  to  153.  Another 
reason  why  the  Dutch  are  in  these  quarters  of  the  Christian 
jniddle  region  is,  that  trade  is  their  final  love,  and  money  is 
the  mediate  subservient  love,  and  such  love  is  spiritual ;  but 
where  money  is  the  final  love,  and  trade  the  mediate  subservient 
love,  such  love  is  natural,  and  originates  in  avarice.  In  the 
before-mentioned  spiritual  love,  which,  regarded  in  itself,  is  the 
common  good,  in  which  and  from  which  is  the  good  of  country, 
the  Dutch  excel  other  nations. 

49.  The  Dutch  adhere  more  firmly  than  others  to  the  prin- 
510 


CONTINUATION  OF  TDE  SPIRITUAL  WORLD. 


49,  50 


ciples  of  tlieir  religion,  and  do  not  give  them  np,  and  if  tliey 
are  convinced  that  one  or  tlie  other  of  them  is  erroneous,  still, 
they  do  not  confess  it,  but  relapse  into  their  former  opinion,  and 
remain  where  they  were  :  thus  they  remove  themselves  from  an 
interior  intuition  of  truth,  by  keeping  their  reason  under  obe- 
dience on  spiritual  subjects.  In  consequence  of  this  their  na- 
ture, when  they  enter  the  spiritual  world  after  deatli,  tliey  are 
prejjared  for  receiving  the  Spiritual  of  heaven,  which  is  Divine 
Truth,  quite  difierently  from  other  nations.  They  are  not  taught, 
because  they  are  not  receptive  of  instructioJi,  hnt  what  hea- 
ven is,  is  described  to  them,  and  afterwards  it  is  granted  them 
to  ascend  there,  and  to  see  it,  and  then,  whatever  agrees  with 
their  genius  is  infused  into  them,  which  being  done,  they  are 
sent  down,  and  return  to  their  companions,  with  a  strong 
desire  for  heaven.  If  then  they  do  not  receive  tliis  truth,  that 
God  is  One  in  Person,  and  in  Essence,  and  that  that  God  is 
the  Lord,  and  tliat  in  Him  is  the  Trinity  ;  and  also  this  truth, 
that  faith  and  charity  as  matters  of  knowledge  and  discourse, 
are  of  no  avail  apart  from  the  life  of  faith  and  cliarity,  and  that 
faith  and  cliarity  are  given  by  the  Lord,  when  evils  are  avoided 
as  sins  ; — if  wlien  they  are  taught  these  truths,  tliey  turn  thera- 
oelves  away,  and  still  think  of  God  as  existing  in  three  persons, 
and  of  religion,  merely  that  there  is  sucli  a  thing,  they  arc  re- 
duced to  miseiy,  and  their  trade  is  taken  away,  until  they  are 
brouglit  to  the  greatest  extremities.  They  are  then  led  to  those 
who  have  abundance  of  everything,  and  a  flourishing  trade,  and 
when  there,  it  is  insinuated  into  them  from  heaven,  to  think  o^ 
the  reason  of  their  own  condition,  and  at  the  same  time  to 
reflect  on  the  faith  of  these  persons  concerning  the  Lord,  and 
upon  their  life, — in  that  they  shun  evils  as  sins.  In  a  little  time 
they  make  inquiries,  and  perceive  an  agreement  of  what  they 
hear,  with  their  own  thought  and  reflection  :  this  is  done  re- 
peatedly. At  length,  they  think  of  themselves,  that  in  orde-r 
to  be  relieved  from  their  miseries,  they  must  believe,  and  do  the 
same.  Then,  as  they  receive  that  faitli,  and  live  that  life  of 
charity,  opulence  and  joyousnessof  life  are  conferred  upon  them. 
Ill  this  manner,  those  of  them  who  have  led  anything  of  a 
life  of  charity  in  the  world,  are  amended  by  themselves,  and 
not  by  others,  and  are  prepared  for  heaven.  They  afterwards 
heconie  more  constant  than  others,  so  that  they  may  be  titly 
called  constancies  ;  and  they  do  not  allow  themselves  to  be  led 
away  by  any  reasoning,  or  fallac}^  or  obscurity  bi-ought  on  by 
so])histries,  or  by  any  preposterous  view,  deduced  from  mere 
conlirmatory  appearances. 

50.  The  Dutch  are  easily  distinguished  from  others  in  the 
spiritual  world,  because  they  a]>pear  in  the  same  kind  of  gar- 
ments as  in  the  natural  world,  excepting  that  tiie  dress  is 
neater  among  those  who  have  received  faith  and  spiritual 

511 


r>0  51  CONTINUATION  OF  THE  SPIKITUAL  WOKLD. 


Iif3.  They  appear  in  similar  garments,  because  they  remain 
steadfastly  in  the  principles  of  their  own  religion  ;  and  all  in 
the  spiritual  world  are  clothed  according  to  their  religiona 
principles ;  whence  it  is,  that  they  who  are  in  Divine  Tniths, 
have  garments  of  white  and  of  fine  linen. 

51.  The  cities  wliicli  the  Dutch  inhabit,  are  guarded  in  a 
peculiar  manner,  all  their  streets  being  covered  in,  and  provided 
with  gates,  in  order  that  they  may  not  be  overlooked  from  the 
surrounding  rocks  and  hills.  This  the  inhabitants  do,  from 
their  inherent  prudence  in  concealing  their  designs,  and  not 
divulging  their  intentions  ;  for  these  things  in  the  spiritual 
Avorld  are  portrayed  by  inspection.  If  any  one  enters  a  city 
with  the  animus  of  exploring  their  state,  when  he  is  about  de- 
partiug,  he  is  led  to  the  closed  gates  of  the  streets,  backwards 
and  forwards  from  one  to  another,  and  this  to  the  most  weari- 
some extent,  and  he  is  then  let  out :  all  this  being  done,  to 
prevent  him  from  returning.  Wives  who  affect  authority  over 
their  husbands,  dwell  on  one  side  of  the  city,  and  only  meet 
them  by  invitation,  given  formally  ;  and  the  husbands  then 
lead  them  to  houses,  where  married  pairs  are  living,  without 
there  being  any  dominion  of  the  one  over  the  other,  and  show 
them  how  ornamental  and  how  neat  their  houses  are,  and 
how  joyous  their  life  is,  and  that  these  are  the  results  of  mu- 
tual and  conjugial  love.  Those  wives  who  attend  to,  and  are 
affected  with  these  things,  cease  to  domineer,  and  tliey  live 
with  their  husbands,  and  they  then  obtain  a  dwelling  nearer  to 
the  middle,  and  are  called  angels.  The  reason  is,  that  con- 
jugial love  is  a  celestial  love,  which  is  free  from  imperiousness. 

53.  In  the  days  of  the  last  judgment,  I  saw  many  thousands 
of  that  nation  cast  out  of  the  cities  in  the  spiritual  world,  and 
out  of  the  villages,  and  surrounding  country.  They  were  those 
who,  when  in  the  world,  had  done  nothing  of  good  from  any 
religion  or  conscience,  but  merely  to  preserve  reputation,  that 
they  might  appear  sincere  for  the  sake  of  gain  ;  for  such  per- 
sons, when  they  no  longer  have  the  prospect  of  fame  and  gain, 
as  is  the  case  in  the  spiritual  world,  then  rush  into  every  abom- 
ination ;  and  when  they  are  in  the  fields,  and  without  the 
cities,  they  rob  every  one  they  encounter.  I  saw  them  cast 
into  a  fiery  gulf  stretching  under  the  eastern  tract,  and  into  a 
dark  cavern  stretching  under  the  southern  tract.  This  I  saw 
on  the  9th  day  of  January,  1757.  Those  only  were  left,  among 
wliom  there  was  religion,  and  a  conscience  derived  from  reli- 
gion. 

54.  I  have  spoken,  but  only  once,  with  Calvin  ;  he  was  in  a 
society  of  heaven,  which  appears  in  front,  above  the  head  ; 
and  he  said,  that  he  did  not  agree  with  Luther  and  Melanc- 
thon,  about  faith  alone,  because  works  are  so  often  nanied  in 
the  Word,  and  the  doing  of  them  commanded,  and  tliat,  there- 

512 


CONTINUATION  OF  Tllli  BI'IKITUAL  WORLC 


51—58 


fore,  faitli  and  works  ought  to  be  conjoined.  I  was  told  by 
one  of  the  governors  of  that  society,  that  Calvin  was  accepted 
ill  his  society,  because  he  has  honest  (probus,)  and  made  nj 
disturbance. 

55.  Wliat  Luther's  lot  is,  shall  be  told  elsewhere,  for  I  have 
often  seen  and  heard  him.  Here,  I  shall  oidy  say,  tliat  he  lias 
often  wished  to  recede  from  his  faith  alone,  but  in  vain  ;  and 
tliat  therefore,  he  is  still  in  the  world  of  spirits,  which  is  me- 
diate between  heaven  and  hell ;  where  hesomethnes  undergoes 
great  sufferings. 


OF  THE  PAPISTS  IN  THE  SPIRITUAL  WORLD. 

56.  The  Papists,  and  the  last  judgment  upon  them,  were 
treated  of  hi  the  small  work  On  tuk  Last  Judgment,  n.  53 
to  64.  The  Papists  in  the  spiritual  world  appear  encircling  the 
Reformed,  and  are  separated  from  them  by  an  interval,  Avhich 
they  ai-e  not  permitted  to  pass.  Nevertheless,  those  who  are 
of  the  order  of  Jesuits,  contrive,  by  clandestine  arts,  to  com- 
municate with  them,  and  send  out  emissaries,  too,  by  nnknown 
paths,  for  the  purpose  of  seducing  them.  But  they  are  dis- 
covei'ed,  and  after  being  punished,  they  are  either  sent  back 
to  their  companions,  or  are  cast  into  hell- 

57.  After  the  last  judgment,  their  state  was  so  changed, 
that  they  were  not  allowed  to  gather  together  in  companies,  as 
they  had  done  ;  but  ways  were  appointed  to  every  love,  both 
good  and  evil,  which  those  who  come  from  the  world  immedi- 
ately enter,  and  go  to  a  society  corrus[)oiKleut  to  their  love. 
Thus  the  wicked  are  borne  away  toasociety  in  conjunction  witli 
the  hells,  and  the  good  to  a  society  in  conjunction  with  the 
heavens  ;  and,  in  this  manner,  the  tuture  formation  of  artificial 
lieavens  is  provided  against.  Such  societies  in  the  world  of 
spirits,  which  is  mediate  between  heaven  and  hell,  are  innume- 
rable ;  being  as  many  as  there  are  genera  and  species  of  good 
and  evil  affections :  and  in  t!ie  meantime,  before  spirits  are 
either  elevated  into  heaven,  or  cast  down  into  hell,  they  are  in 
spiritual  conjunction  with  men  in  the  world,  because  they,  too, 
are  in  the  midst  between  heaven  and  hell. 

58.  All  those  of  the  Papists,  wlio  have  not  been  complete 
idolaters,  and  who,  from  their  religious  principles,  have  per 
formed  good  t6'o/7c*,  out  of  a  sincere  heart,  and  have  looked 
to  the  Lord,  are  led  to  societies  which  are  instituted  in  the  con 
fines  nearest  to  the  Reformed,  and  are  instructed  there,  the 
vVord  being  read,  and  the  Lord  preached  to  them,  and  they  who 
receive  truths,  and  apply  the.A  to  life,  are  elevated  into  heaven, 

123  1  513 


59,  60 


CONTINUATION  OF  THE  SPIKITUAL  WOELD. 


and  are  made  angels.  There  are  many  such  societies  of  them  in 
everj^  quarter,  and  tliey  are  guarded  on  all  sides  Iroin  the 
treacheries  and  cunnhig  devices  of  the  monks,  and  from  tlie 
Biibjlonish  leaven.  Moreover,  all  their  infants  are  in  heaven, 
because,  being  educated  by  the  angels  under  the  guidance  oi 
the  Lord,  they  know  nothing  of  the  falses  of  their  parents'  re- 
ligion. 

59.  All  who  go  from  the  countries  of  the  earth  into  the  spi- 
ritual world,  are  at  tirst  kept  in  the  confession  of  faith,  and  in 
the  religion  of  their  country ;  and  so  therefore  are  the  Papists. 
On  this  account,  they  always  have  some  representative  Pontifl 
set  over  them,  whom  moreover  they  adore  with  tlie  same  cere- 
mony as  in  the  world.  Seldom  does  any  Pope  from  the 
world  act  the  Pontiff  there  ;  yet  he  who  was  Pope  twenty 
years  ago,  was  appointed  over  the  Papists,  because  beloved  to 
tliink  that  the  Word  was  more  sacred  than  is  believed,  and  that 
the  Lord  ought  to  be  worshiped.  But,  after  filling  the  office 
of  Pope  for  some  years,  he  abdicated  it  of  his  own  accord,  and 
betook  himself  to  the  Reformed  Christians,  among  whom  he 
still  is,  and  enjoys  a  blessed  life.  It  was  granted  me  to  speak 
with  him,  and  he  said,  that  he  adores  the  Lord  alone,  because 
He  is  God,  who  has  power  over  heaven  and  earth,  and  that  the 
invocations  of  saints,  and  their  masses,  too,  are  absurdities  ;  and 
that  wlien  he  was  in  the  world,  he  intended  to  restore  his  chin-cb, 
but  that  fur  reasons,  which  he  mentioned,  he  found  it  impossible 
to  do  so.  Wlien  the  great  northern  city  of  the  Papists  was  de- 
stroyed, on  the  day  of  the  last  judgment,  I  saw  him  carried 
out  of  it  on  a  couch,  and  taken  to  a  place  of  safety.  A  widely 
difierent  event  overtook  his  successor. 

6U.  Here  I  am  allowed  to  add  a  certain  memorable  circum- 
stance. It  was  granted  me  to  speak  with  Louis  the  XIV., 
grandfather  of  the  reigning  King  of  Prance,  who,  whilst  he 
lived  in  the  world,  worshiped  the  Lord,  read  the  Word,  and 
acknowledged  the  Pope  only  as  the  head  of  the  church ;  in  con- 
sequence of  which,  he  has  great  dignity  in  the  spiritual  world, 
and  governs  tlie  best  society  of  the  French  )iation.  Once  I 
saw  him  as  it  were  descending  by  ladders,  and  after  he  de- 
scended, I  heard  him  saying,  that  he  seemed  to  himself  as  if 
at  Versailles,  and  then  there  was  silence  for  about  half  an 
liour ;  at  the  end  of  that  time,  he  said,  that  he  had  spoken  with 
the  King  of  Prance,  his  grandson,  concerning  the  Bull  Uni- 
genitus,  advising  him  to  desist  from  his  former  design,  and  not 
to  accept  it,  because  it  was  detrimental  to  the  French  nation  , 
lie  said,  that  he  insinuated  this  into  his  thought  profoundly . 
This  happened  in  the  year  1759,  on  the  1 3th  day  of  December, 
about  eight  o'clock  in  the  evening. 
514 


CONTINUATION  OF  THE  SPIKITUAL  WORLD.  Gl  63 


OF  THE  POPISH  SAINTS  IN  THE  SPIRITUAL  WOPvLD. 

61.  It  is  known  that  man  derives  implanted  or  liereditary 
evil  from  liis  parents,  but  in  what  it  consists  is  known  to  few. 
It  consists  in  the  love  of  ruling,  which  is  such,  that  in  as  far  aa 
the  reins  are  given  it,  in  so  far  it  bursts  forth,  until  it  even 
burns  with  the  lust  of  ruling  over  all,  and  at  length  of  wishing 
to  be  invoked  and  worshiped  as  God.  This  love  is  the  serpent, 
which  deceived  Eve  and  Adam,  for  it  said  to  the  woniaii,  ''•Gvd 
knows,  that  in  the  day  ye  eat  of  the  fruit  of  the  tree,  your  eyes 
shall  he  opened,  and  then  ye  shall  be  as  God,"  Genesis  iii.  4, 
5.  In  the  same  proportion  therefore  as  man  rushes  with  loosen- 
ed reijis  into  this  love,  in  the  same  proportion  he  averts  himself 
from  God,  and  turns  towards  himself,  and  becomes  an  athe- 
ist ;  and  then  the  Divine  Truths  which  belong  to  the  Word, 
may  possibly  serve  as  means,  but  inasmuch  as  dominion  is  the 
end,  the  means  are  only  loved  in  the  ratio  of  their  subserviency. 
This  is  the  cause,  why  those  who  are  in  the  mediate  and  in  the 
ultimate  degree  of  the  love  of  ruling,  are  all  in  hell,  for  that 
love  is  the  devil  there  ;  and  iu  hell  there  are  some  of  such  a 
nature,  that  they  cannot  bear  to  hear  any  one  mention  God. 

62.  This  love  possesses  those  of  the  Papal  nation,  who  have 
been  dominant  from  the  stimulus  of  its  delight,  and  have 
despised  the  Word,  and  preferred  before  it  the  dictates  of  the 
Pope.  They  are  utterly  devastated  as  regards  externals,  until 
they  no  longer  know  anything  of  the  church,  and  then  they 
are  cast  down  into  hell  and  become  devils.  There  is  a  certain 
separate  hell  for  those  who  wish  to  be  invoked  as  Gods,  where 
such  is  their  fantasy,  that  they  do  not  see  what  is,  but  what  is 
not.  Their  delirium  is  of  the  kind  which  afiects  persons  in  a 
malignant  fever,  who  see  things  floating  in  the  air  and  in  the 
chamber,  and  on  the  covering  of  the  bed, — things  which  are 
iiot.  This  most  dreadful  evil,  is  understood  by  '■'■the  head  of  the 
serpent,  which  is  bruised  by  the  Seed  of  the  woman,  and  which 
wounded  Ills  heel,^''  Genesis  iii.  15.  The  heel  of  the  Lord,  who 
is  the  Seed  of  the  woman,  is  the  Divine  proceeding  in  ulti- 
mates,  which  is  the  Word  in  the  sense  of  the  letter. 

63.  Because  man's  hereditary  nature  consists  in  the  desire 
of  ruling,  and  of  ruling,  as  the  reins  are  loosened,  successively 
over  more  and  more,  and  at  length  over  all,  and  because  the 
wish  to  be  invoked  and  worshiped  as  God,  is  the  inmost  of 
this  love  of  ruling,  therefore  all  who  have  been  canonized  by 
the  Papal  Bulls,  are  removed  from  the  sight  of  others  and  hid- 
den, au<l  are  deprived  of  all  intercourse  with  their  worshipera. 
This  is  done,  lest  that  worst  root  of  evils  should  be  excited  ia 
them,  and  they  should  be  hurried  into  such  fantajtic  deli- 
riums, as  prevail  in  the  above-mentioned  hell.  In  such  de- 
liriums are  those,  who,  during  their  lives  iu  the  wuiki,  have 

515 


63—67 


CONTINUATION  OF  THE  SPIKITUAL  WORLD. 


studiously  sought  to  be  made  saints  after  death,  for  the  purpose 
of  beino;  invoked. 

64.  Many  of  the  Papal  nation,  especially  the  monks,  when 
the}'  enter  the  spiritual  world,  seek  the  saints,  each  the  saint 
of  his  own  order ;  yet  do  not  find  them,  and  marvel  that  they 
do  not ;  but  are  afterwards  instructed  by  others,  that  their 
saints  are  either  intermingled  with  those  who  are  in  the  hea- 
vens, or  with  those  who  are  in  the  hells,  every  one  of  them 
according  to  his  life  in  the  WQrld  ;  and  that  in  whichsoever 
they  be,  they  know  nothing  of  the  worship  and  invocation 
which  is  paid  them,  and  that  they  who  do  know  it,  and  wish 
to  be  invoked,  are  in  that  separate  and  delirious  hell.  The 
worshi[)  of  saints  is  sucli  an  abomination  in  heaven,  that  the 
bare  hearing  of  it  causes  horror,  because  in  as  far  as  worship 
is  paid  to  any  man,  in  so  far  it  is  withheld  from  the  Lord,  for 
in  this  case  lie  alone  cannot  be  worshiped  ;  and  if  the  Lord  is 
not  alone  worsliiped,  a  discrimination  is  made,  which  destroys 
communion,  and  the  felicity  of  life  which  flows  from  it. 

05.  That  I  might  know,  for  the  sake  of  informing  others, 
what  manner  of  men  the  Popish  saints  are,  as  many  as  an  hun- 
dred of  them,  M'ho  were  aware  of  their  canom'zation,  were 
brougiit  up  from  the  region  below,  [inferiori  terra.]  The  greater 
part  ascended  from  behind,  and  only  a  few  in  front,  and  1  spoke 
with  one  of  them,  wlio  they  said  was  Xavier.  During  our  con 
versation  he  was  quite  idiotic,  yet  he  was  able  to  tell  me,  that 
in  his  place,  where  he  remains  confined,  he  is  not  so  ;  but  that 
he  becomes  idiotic,  as  often  as  he  thinks  himself  a  saint.  I 
heard  the  same  thing  murmured  by  those  who  were  behind. 

06.  It  is  otherwise  with  the  so-called  saints  who  are  in  hea- 
ven :  they  are  utterly'  ignorant  of  what  is  doing  i»)on  earth, 
nor  have  I  conversed  with  them,  lest  any  idea  of  the  matter 
should  enter  their  minds.  On  one  occasion  only,  Mary,  the 
mother  of  the  Lord,  passed  by,  and  appeared  over  head  in  white 
raiment,  and  then,  sto])i)iiig  awhile,  she  said,  that  she  had  been 
the  motlier  of  the  Lord,  and  that  He  was  indeed  born  of  her, 
but  that  he  became  God,  and  putofl'all  the  human  He  derived 
from  her,  and  that  therefore  she  now  adores  Him  as  her  God, 
and  is  unwilling  that  any  one  should  acknowledge  Him  as  her 
son,  because  in  Him  all  is  Divine. 

07.  I  shall  here  add  a  certain  memorable  circumstance. 
A  certain  woman  with  glittering  raiment  and  saint-like  coun- 
tenance, occasionally  appears  in  a  middle  altitude,  to  the  Pa- 
risians who  arc  associated  in  the  spiritual  world,  and  tells  them 
Bhe  is  Genevieve.  But  as  soon  as  any  of  them  begin  to  wor- 
ship her,  then  instantly  her  countenance  is  changed,  and  her 
raiment  too,  and  she  becomes  like  an  ordinary  woman,  and 
chides  them  for  wishing  to  adore  a  female,  who,  among  her 
companions,  is  in  no  i^iore  repute  than  a  servant-maid  ;  and  ex- 

516 


CONTINUATION  OF  TIIi;  Sl'IKlTL'AL  WORLD.  67 — TO 

presses  lier  wonder  tliat  men  in  the  world  are  cauglil  by  such 
absurdities.  The  angels  said,  that  she  appears  for  the  purpose 
of  separating  tliose  who  worship  man  from  those  who  worship 
the  Lord. 


OF   THE   MAHOMETANS   IN  THE    SPIRITUAL   WORLD  ;    AND  OF 
MAHOMET. 

68.  The  Mahometans  in  the  spiritual  world  appear  behind 
the  Papists  in  the  west,  and  form  as  it  were  a  circle  around 
them.  The  jirincipal  reason  wlij  they  appear  in  this  situation 
is.  because  they  acknowledge  the  Lord  as  the  grand  Prophet, 
as  the  Son  of  God,  and  the  Wisest  of  all,  who  was  sent  into 
the  world  to  instruct  mankind.  Every  one,  in  that  world,  dwells 
at  a  distance  from  the  Christian  centre,  where  the  Refoi'med 
are,  according  to  his  confession  of  the  Lord,  and  of  one  God  ; 
for  that  confession  conjoins  the  animus  with  heaven,  and  deter- 
mines distance  from  the  east,  above  which  the  Lord  is.  They 
Avho,  in  consequence  of  evil  lives,  do  not  from  the  heart  make 
that  confession,  are  in  the  hells  beneath  them. 

69.  Since  religion  constitutes  man's  inmost,  and  all  else  pro- 
ceeds from  the  inmost,  and  since  Mahomet  with  Mahometans 
is  closely  connected  with  religion,  therefore  some  Mahomet  is 
always  placed  in  their  sight  ;  and  in  order  that  they  may  turn 
their  faces  to  the  east,  above  which  the  Lord  is,  he  is  placed 
beneath  in  the  Christian  centre.  It  is  not  the  Mahomet 
who  wrote  the  xVlcoran,  but  another  who  tills  his  office  ;  nor  is 
it  always  the  same,  but  the  person  is  clianged.  One  Mahomet 
was  a  native  of  Saxony,  who  had  been  taken  by  the  Algerines, 
and  became  a  Mahometan  ;  and  who,  having  been  also  a  Chris- 
tian, was  actuated  to  speak  to  the  Mahometans  concerning  the 
Lord,  that  He  was  not  the  Son  of  Joseph,  as  they  believed  in 
the  world,  but  the  Son  of  God  Himself,  by  which  he  insinuated 
into  them  an  idea  of  the  unity  of  the  Lord's  Person  and  Essence 
with  the  Father.  To  this  Mahomet,  others  afterwards  succeeded, 
who  were  actuated  to  declare  the  same.  By  this  means,  many 
of  the  Mahometans  accede  to  a  trul}^  Christian  faith  concerning 
the  Lord,  and  they  who  do  so  accede,  are  carried  to  a  society 
nearer  to  the  east,  where  it  is  granted  them  to  communicate 
with  heaven,  into  which  they  are  afterwards  elevated.  Li  the 
place  where  the  seat  of  that  Mahomet  is,  there  a])pears  a  flame, 
as  of  a  small  torch,  to  distinguish  him,  but  it  is  invisible  to  all 
but  Mahometans. 

70.  Mahomet  himself,  who  wrote  the  Alcoran,  is  not  to  bo 
Been  at  the  present  day.  I  was  told,  that  in  early  times  he  pre- 
sided over  tlie  Mahometans,  but  that  he  desired  to  domineer 
over  all  things  of  their  religion  as  a  God,  and  that  therefore  he 

517 


70  72  CONTINUATION  OF  THE  SPIRITUAL  WORLD. 


was  cast  out  of  the  seat  lie  lield  beneath  the  Papists,  and  was 
sent  downwards,  to  the  right  side,  near  the  south.  Certaip 
societies  of  Mahometans  were  once  excited  bj  evil  spirits  to 
acknowledge  Mahomet  as  their  God.  To  quell  the  sedition, 
Mahomet  was  raised  up  from  below  [ex  inferis],  and  shown  to 
them,  and  I,  too,  then  saw  him.  He  appeared  like  corporeal 
spirits,  who  have  no  interior  perception,  his  face  of  a  hue  ap- 
proaching to  black ;  and  the  only  words  I  heard  him  say,  were, 
"  I  am  your  Mahomet ;"  and  shortly  afterwards,  he  subsided, 
as  it  were,  and  returned  to  his  place. 

71.  As  regards  their  religion,  it  was  permitted  in  its  present 
form,  because  of  its  agreement  with  the  genius  of  the  Orientals, 
(on  which  account,  too,  it  became  the  received  religion  of  so 
many  kingdoms;)  and  because,  at  the  same  time,  it  made  the 
jjrecepts  of  the  Decalogue  a  matter  of  religion,  and  contained 
some  particulars  of  the  Word,  and  especiall}^,  because  it  ac- 
knowledged the  Lord  as  the  Son  of  God,  and  the  Wisest  of  all. 
And  besides,  it  superseded  the  idolatries  of  many  nations.  The 
reason  why  Mahomet  was  not  made  the  means  of  opening  to 
his  followers  a  more  internal  religion,  was  their  polygamy, 
which  exhales  uncleanness  towards  heaven  ;  for  the  marriage  of 
a  husband  with  one  wife,  corresponds  to  the  Marriage  of  the 
Lord  and  the  Church. 

72.  Many  of  the  Mahometans  are  capable  of  receiving  truth, 
and  of  seeing  justice  in  reasons,  as  I  was  enabled  to  observe, 
from  conversations  with  them  in  the  spiritual  world.  I  conversed 
with  them  on  the  One  God,  on  the  Kesurrection,  and  on  Mar- 
riage. On  the  One  God  they  said,  that  they  do  not  compre- 
liend  the  Christians  when  speaking  of  the  Trinity,  and  saying 
that  there  are  three  persons,  and  that  each  person  is  God,  and 
still  asserting  that  God  is  One.  But  I  replied,  that  the  angels 
in  the  heaven  which  is  composed  of  Christians,  do  not  speak 
thus,  but  say,  that  God  is  One  in  Essence  and  in  Person,  and 
that  in  Ilim  there  is  a  Trine,  and  that  men  on  earth  call  this 
Trine  three  persons,  and  that  this  Trine  is  in  the  Loixl.  In  con- 
firmation, 1  read  before  them  out  of  Matthew  and  Luke,  all 
which  is  said  of  the  conception  of  the  Lord  by  God  the  Father, 
as  well  as  the  passages  in  which  the  Lord  Himself  teaches,  that 
He  and  the  Father  are  one.  On  hearing  this,  they  had  a  per- 
ception of  the  truth,  and  said,  that  of  consequence,  the  Divine 
Essence  belongs  to  Him.  On  the  Resurrection  they  said, 
that  they  do  not  comprehend  Christians  when  they  speak  of  tho 
state  of  man  after  death,  making  out  that  the  soul  is  like  v/iiid 
or  air,  and  hence  is  deprived  of  all  delight  before  its  reunion 
with  the  body  at  the  day  of  the  last  judgment.  But  I  replied, 
that  only  some  talk  thus,  but  that  they  who  are  not  of  that 
class,  believe  they  are  to  go  to  heaven  after  death,  to  speak 
with  the  angels,  and  to  enter  upon  the  fruition  of  lieavcjily  joy, 

618 


CONTINUATION  OF  THE  SriRITUAL  WORLD. 


72—74 


•which  tliey  do  not  conceive  to  be  dissimilar  to  their  joy  in  the 
world,  altlioiii^h  thev  do  not  describe  it;  and  I  told  them,  that 
at  the  present  day,  many  particulars  of  the  state  after  death 
are  revealed  to  Cbristians,  "which  they  did  not  know  before. 
On  Markiage,  I  have  had  man}-  conversations  with  them,  and 
have  told  them,  among  other  things,  that  conjngial  love  is  a 
celestial  love,  which  can  only  exist  between  two,  and  that  a 
conjunction  with  more  wives  than  one,  is  incompatible  with  the 
heavenliness  of  that  love.  They  heard  my  reasons,  and  per- 
ceived their  justice  ;  as  also  this,  that  polygamy  was  permitted 
them,  because  they  are  Orientals,  who  without  this  permission 
would  have  burned  for  foul  adulteries  more  than  Europeans, 
and  would  thus  have  perished. 


OF  THE  AFRICANS  AND  OF  THE  GENTILES  IN  THE  SPIRITUAL 
WORLD. 

73.  Those  Gentiles,  who  have  any  knowledge  concerning 
the  Lord,  appear  encircled  by  those  who  have  none ;  so  that, 
at  length,  the  extreme  circumferences  are  composed  of  those 
only  who  are  complete  idolaters,  and  have  been  adorers  of 
the  sun  and  moon.  But  they  who  acknowledge  one  God,  and 
inake  precepts,  like  those  of  the  Decalogue,  a  })art  of  religion 
and  of  life,  are  seen  in  a  superior  region,  and  thus  communicate 
more  immediately  with  the  Christians  in  the  centre  ;  the  com- 
munication not  being  intercepted  by  the  Mahometans  and  Pa- 
pists. The  Gentiles,  moreover,  are  distinguished  according  to 
each  one's  genius  and  faculty  of  receiving  light  through  the 
heavens  from  the  Lord ;  for  there  are  some  of  them  who  are 
more  internal,  and  some  who  are  more  external ;  and  these  di- 
versities are  not  caused  by  their  place  of  birth,  but  by  their 
religion.  The  Africans  are  more  internal  than  the  rest  of  the 
Gentiles. 

74.  All  who  acknowledge  and  worship  one  God,  the  Creator 
of  the  universe,  entertain  concerning  Him  the  idea  of  a  Man  : 
they  say,  that  concerning  God,  no  one  can  possibly  have  any 
other  idea.  "When  they  hear,  that  many  think  of  Him  as  of  a 
small  cloud,  they  inquire  where  they  are,  and  on  being  told 
that  they  are  among  Christians,  they  deny  the  ])ossibility  of 
it.  But  it  is  replied,  that  Christians  have  this  idea,  because 
God  in  the  Word  is  called  a  spirit,  and  of  a  spiiit,  they  are 
accustomed  to  think  that  it  is  like  a  particle  of  cloud,  not  know- 
ing, that  every  spirit  and  every  angel  is  a  Uian.  Yet  when 
they  were  explored,  to  discover  whether  their  spiritual  and 
natural  idea  were  alike,  it  was  found  that  they  were  not  alika 
•with  tliose  who  inwardly  acknowledge  the  Lord  as  the  God  of 

519 


74  76  COXTINUATION  OF  THE  SPIEITUAL  WOELP. 

heaven  and  earth.  I  heard  a  certain  Christian  minister  declare, 
that  no  one  can  have  an  idea  of  a  Divine  Human,  and  I  saw 
liim  led  about  to  various  Gentiles,  in  succession  to  those  who 
were  more  and  more  internal,  and  from  them  to  their  heavens, 
and  at  length  to  the  Christian  heaven,  and  the  interior  percep- 
tion of  all  conconiing  God  was  communicated  to  him,  and  he 
perceived  that  their  idea  of  God  was  no  other  than  the  idea 
of  a  Man,  Avhich  is  the  same  as  the  idea  of  a  Divine  Human. 

75.  There  are  many  societies  of  Gentiles,  especially  from 
among  the  Africans,  who,  on  being  instructed  by  the  angels 
concerning  the  Lord,  say  that  it  is  impossible  but  that  God, 
the  Creator  of  the  universe,  should  appear  in  the  world,  be- 
cause He  created  them,  and  loves  them  ;  and  that  the  appear- 
ance must  be  made  before  the  very  e^yes  in  a  Human  Form. 
^Vlien  they  are  told,  that  He  did  not  appear  as  the  angels  are 
wont,  but  that  He  was  born  a  Man,  and  thus  became  visible, 
they  hesitate  awhile,  and  inquire,  whether  He  was  born  from 
a  human  father,  and  on  hearing  that  He  was  conceived  by  the 
God  of  the  univfi-se,  and  born  of  a  virgin,  they  say,  that  the 
Divine  Essence  nf  consequence  belongs  to  Him,  and,  that  in- 
asmuch as  It  is  Intinite  and  Essential  Life,  He  was  not  such  a 
man  as  others  are.  They  are  afterwards  informed  by  the  an- 
gels, that  in  aspect  He  was  like  another  man,  but  that  when 
He  was  in  the  world.  His  Divine  Essence,  which  in  Itself  is 
Intinite  and  Essential  Life,  rejected  the  tinite  nature,  and  its 
life  derived  from  the  mother,  and  thus  made  His  Human, 
which  was  conceived  and  born  in  the  world.  Divine.  The 
Africans  com[)rehended  and  received  these  truths,  because 
they  think  more  internally  and  spiritually  than  other  nations. 

70.  Such  beiui!,-  the  character  of  the  Africans  even  in  the 
world,  there  is,  at  the  present  day,  a  revelation  among  them, 
which  commencing  ii\  the  centre  of  their  continent,  is  commu- 
nicated around,  but  does  not  reach  their  coasts.  They  acknow- 
ledge our  Loi  d  as  the  God  of  heaven  and  earth,  and  laugh 
at  the  moidvs  in  those  parts  they  visit,  and  at  the  Christians 
who  talk  of  a  three-fold  Divinity,  and  of  salvation  by  mere 
thinking,  saying,  that  there  is  no  man  who  worships  at  all,  who 
does  not  live  according  to  his  religion,  and  that  vvliosoever  does 
not,  must  become  stupid  and  wicked,  because,  in  such  case,  he 
receives  nothing  from  heaven.  Ingenious  wickedness,  too, 
they  call  stupidity,  because  there  is  not  life,  but  death,  in  it. 
I  liave  heard  the  angels  rejoicing  over  this  revelation,  because, 
by  means  of  it,  a  communication  is  opened  for  them  with  the 
human  rational,  hitherto  closed  up,  by  the  blind  which  has 
been  drawn  over  the  things  of  faith.  It  was  told  me  from 
heaven,  that  the  truths  now  published  in  the  Doctrine  of  the 
Hew  Jerusalem  concerning  the  Lord,  concerning  the  Word, 
and  in  the  Doctrine  of  Life  for  the  New  Jerusalem,  are  orally 
520 


COSTINUATION  OF  THE  SriRITUAL  -WOKLr).  7G — 79 


dictated  by  angelic  spirits  to  the  inhabitants  of  this  portion  of 
the  gK>be. 

77.  Wlien  I  conversed  with  the  Africans  in  the  spiritual 
world,  they  appeared  in  garments  of  striped  linen  :  they  told 
me,  that  such  garments  correspond  to  tliem,  and  that  tlieir 
women  wear  garments  of  striped  silk.  Of  their  little  children, 
they  related,  that  they  frequently  ask  their  nurses  for  food, 
saying  that  tliey  are  hungry,  and  when  food  is  set  before  them, 
they  examine  and  taste  whether  it  be  wholesome,  and  eat  but 
little;  whence  it  is  evident,  that  spiritual  hunger,  which  is  a 
desire  of  knowing  genuine  truths,  produces  this  effect ;  for  it 
is  a  correspondence.  When  tlie  Africans  wish  to  be  informed 
of  their  state,  as  regards  the  affection  and  perception  of  truth, 
they  draw  their  swords  ;  and  if  these  shine,  tliey  then  know 
tliat  they  are  in  genuine  truths,  in  a  degree  according  to  the 
brightness  of  the  shining  :  this,  too,  is  from  correspondence. 
Of  marriage  they  said,  that  it  is  indeed  permitted  them  by  law 
to  have  a  plurality  of  wives,  but  that  still  they  take  but  one, 
because  love  truly  conjugial  cannot  be  divided  ;  and  that  if  it 
is  divided,  its  essence,  which  is  heavenly,  perishes,  and  it  be- 
comes external  and  thence  lascivious,  and  in  a  short  time  grows 
vile,  as  its  potency  diminishes,  and  at  length  disgusts,  when 
the  potency  is  lost;  but  that  love  truly  conjugial,  which  is 
internal,  and  quite  distinct  from  lasciviousness,  remains  eter- 
nallv,  and  increases  in  potencv,  and  in  the  same  degree  in  de- 
light. 

78.  Strangers  from  Europe  they  said,  are  not  admitted  among 
them,  and  that  if  any  sucli  penetrate  into  their  country,  espe- 
cially if  they  be  monks,  tliey  ask  them  what  they  know,  and 
when  they  relate  any  particulars  of  their  religion  [religiosa], 
they  call  them  trifles,  which  offend  tlieir  very  ears,  and  they 
then  send  them  out  of  the  way  to  work,  in  order  that  they  may 
do  something  useful ;  and  in  case  they  refuse  to  work,  they 
sell  them  for  slaves,  whom  their  law  allows  them  to  chastise  at 
pleasure  ;  and  should  it  be  found  impossible  to  drive  them  to 
do  anytliing  useful,  they  are  at  last  sold,  for  a  small  sum,  to 
the  lowest  class  of  the  people. 


OF  THE  JEWS  IN  THE  SPIRITUAL  WORLD. 

79.  Before  the  last  judgment,  the  Jews  appeared  in  a  vallev 
in  the  spiritual  world,  at  the  left  side  of  the  Christian  centre"; 
but  after  it,  they  were  translated  into  the  north,  and  forbidden 
to  hold  intercourse  with  Cliristians,  except  with  those  who 
wandered  without  the  cities.  In  the  northern  quarter,  there 
are  two  great  cities,  into  which  the  Jews  are  led  after  death, 

521 


79—82 


CONTINUATION  OF  Till',  SriKlTl'.VL  WOKi.P. 


aiul  Avhioh,  bofoio  the  judgment,  wore  callod  JernsakMiis,  but 
shu'o,  b_v  anotlun*  iiamo,  becauso  Jorusaleui,  aftor  tho  )udginent, 
eigiiitic*  the  clnircli,  in  which  the  Lord  alone  is  worsliipod.  la 
iho^o  eitios,  converted  Jews  are  appointed  over  tlieni,  who  ad- 
uioi\i8h  thoni  not  to  speak  disrespectfully  of  Christ ;  and  punish 
those  wlio  persist  in  doing  so.  The  streets  of  their  cities  are 
tilled  with  niiro  up  to  the  ankles,  and  their  houses  are  full  of 
tilth,  and  are  <o  olVensive  to  the  smell,  that  none  can  approach 
them. 

80.  An  angel  occasionally  appears  to  the  Jews  in  a  middle 
altitude  above  them,  with  a  rod  in  his  hand,  iuul  gives  them 
to  believe  that  he  is  Moses,  and  exhorts  them  to  desist  from  the 
madness  of  expecting  the  Messiah  even  there,  since  Christ, 
Avho  governs  them  and  all  other  men,  is  the  Messiah  :  he  says, 
that  he  knows  it  to  be  so,  and  also,  that  when  he  was  in  tJie 
world,  he  had  some  knowledge  concerning  Christ.  On  hearing 
tJiis,  they  retire;  the  chief  part  of  them  forgetting,  and  only  a 
few  retaining  it.  They  who  do  retain  it  are  sent  to  syna- 
gogues, which  are  composed  of  converted  Jews,  and  are  there 
instructed  ;  and  if  they  receive  instruction,  they  have  new 
garments  given  them  in  place  of  their  old  tattered  ones,  and 
are  presented  witli  a  neatly-written  copy  of  the  Word,  and 
witli  a  dwelling  in  a  not  unbeautifid  city.  But  they  who  are 
not  reci-ptive,  are  cast  down  into  the  hells,  beneath  the  great 
tract  which  the  Jews  inliabit  ;  numy  alsi>  are  cast  into  tV>rests 
and  into  deserts,  where  they  live  in  the  commission  of  mutual 
robberies. 

81.  In  the  spiritual  world,  as  in  the  natural,  they  tratiic  with 
various  articles,  especially  with  precious  stones,  which,  by  un- 
known ways,  they  procure  for  themselves  from  lieaven,  where 
precious  stones  exist  in  abundance.  The  reason  of  their  trade 
in  precious  stones  is,  that  they  read  the  Word  in  its  original 
language,  and  hold  the  sense  of  its  letter  sacred,  and  ]>recious 
stones  correspond  to  the  sense  of  the  letter  of  the  Word.  Oa 
the  subject  of  this  correspondence,  see  tuk  DocrKiNE  of  the 

NkW  tlKKUSALlOt  COXCKliXlNO  TUK  SaCKEO  ScKU'TLUF,  11.  i2  tO 

45.  They  sell  their  precious  stones  to  the  Gentiles  who  en- 
circle them  in  the  northern  quarter.  They  have  the  art,  too, 
of  producing  imitations,  and  of  making  others  fancy  them 
genuine  ;  but  they  who  do  so,  are  heavily  lined  by  their  gov- 
erii'^rs. 

82.  The  Jews  are  less  aware  than  any  other  people  of  their 
being  in  the  spiritual  world,  believing,  that  they  are  still  in 
the  natural  world.  The  reason  is,  that  they  are  wholly  external 
men,  and  do  not  think  at  all  of  their  religion  from  the  inward. 
On  this  account,  moreover,  they  speak  of  the  Messiah  just  as 
they  did  in  the  world,  saying,  for  example,  that  he  will  come 
with  David,  and  will  go  before  them  glittering  with  diadems, 


CON'n.VL'ATIOX  OF  THK  HflKITf-'A r,  woi'.r.n. 


82,  83 


and  introdiico  tliftrri  into  f.lie  lan^l  of  Canaan  ;  and  tiiat  in  tlie 
way,  by  lilting  }iiH  rod,  lie  will  dry  np  t.hf;  rivo.r-i  thoy  arf;  to 
pHHH  ;  and  that  Christians,  whom  f>rivat(;ly  thf;y  call  0<;ntil<*, 
will  th<;n  lay  hold  of  tho  f.kWU  of  their  garrn*;ntx,  and  htirnhiy 
entreat  ti>  he  allowed  to  accompany  tliem,  and  that  they  will 
'•eceive  the  rich  accordinc^  to  their  wealtfi,  and  that  even  the 
rich  are  to  serve  them.  For  they  are  unwilling  to  know,  that 
the  land  of  Canaan  in  the  Word,  means  tlie  cliiirch,  and  Jerii- 
salem,  the  church  as  to  doctrine;  and  hence,  that  jews  mean 
all  those  who  will  he  of  the  Lord's  church.  'Hiat  such  is  the 
meaning  of  Jews  in  the  Wf)rd,  rnay  he  seen  in  thk  \)(y(;ni\HK 
fXJNCKfi.viNG  THK  Sackki*  Sckikiukk,  n.  51.  When  they  are 
Hhked,  whether  they  believe  that  they,  too,  are  to  enter  the 
land  of  Canaan,  they  reply,  that  they  shall  then  descend  into 
it.  When  it  is  obs^^rved,  that  this  land  cannot  possibly  hold 
them  all,  they  reply,  that  it  will  then  be  enlarged.  When 
they  are  told,  that  they  know  neither  the  site  of  Jiethlehem, 
nor  who  the  stock  of  JJavid  is,  they  say,  that  it  is  known  to 
the  Messiah  who  is  to  come.  When  asked,  how  the  Messiah, 
the  Son  of  Jehovah,  can  dwell  with  such  wicked  people,  they 
reply,  that  they  are  not  wicked.  When  they  are  reminded, 
that  Moses  describes  thern  in  his  soni'  TDeuteronorny  xxxii.) 
as  the  worst  of  nations,  they  answer,  that  Moses  at  that  time 
was  angry,  because  of  his  approaching  decease.  liut  when 
they  are  told,  that  Moses  wrote  it  by  the  command  of  Jehovah, 
the^  are  silent,  and  go  away  to  consult  about  the  matter.  When 
it  18  aaid,  that  they  took  their  origin  frorn  a  Canaanite,  and 
from  the  whoredom  of  Judah  with  his  daughter-in-law,  (Gene- 
sis xxxviii.j,  they  are  enraged,  and  say,  that  it  sufficf^s  them  K, 
V>e  descended  from  Abraham.  When  they  are  told  that  with- 
in the  Word  there  is  a  spiritual  sense,  wluch  treats  of  Christ 
alone,  they  reply,  that  it  is  not  so,  but  that  within  the  Word 
there  is  nothing  but  gold  ;  not  to  mention  other  particulars. 


OF  THE  QUAKERS  IN  THE  SPIRITUAL  WORLD. 

83.  Sepakatkd  from  all  others,  there  are  enthusiastic  spirits, 
who  are  so  grossly  stupid,  as  to  believe  themselves  to  he  the 
Holy  Spirit.  When  Quakerism  commenced,  these  spirits,  being 
drawn  out  as  it  were  frorn  encircling  forests  where  thev  were 
wandering,  obsessed  many,  infusing  into  the  persons  tfius  ob- 
sessed a  pei-snasion  that  they  were  moved  by  the  holy  spirit ; 
and  forasmuch  as  they  had  sensible  perception  of  an  influx, 
they  became  so  completely  tilled  with  this  kind  of  religif>- 
sity,  that  they  believed  themselves  more  enlightened  and  holier 
than  the  rest  of  mankind  ;  on  which  account,  moreover,  it  was 
jnrji>ossible  to  induce  them  to  relinfiuioh  their  persuasion.  Thej 


S3 — 8G         CONTINTJATION  OF  THE  SPIKITUAL  WORLD. 


who  have  confirmed  themselves  therein,  enter  on  a  similar  en- 
thnsiasm  after  death,  and  are  sej^arated  from  the  rest,  and 
sent  away  to  their  like  in  forests,  where,  at  a  distance,  they 
liave  the  ap])earance  of  wild  swine.  But  they  who  have  not 
so  confirmed  themselves,  are  hound,  separately  from  the  others, 
to  a  place  like  a  desert,  in  the  extreme  borders  of  the  southern 
quarter,  where  they  have  caves  for  their  places  of  worship. 

84:.  When  the  former-  enthusiastic  spirits  were  removed 
from  them,  the  qnaking  of  tljeir  bodies,  which  these  spirits 
had  occasioned,  ceased,  and  they  now  feel  a  motion  to  the 
left.  It  was  shown  me,  that  ever  since  the  rise  of  Qua- 
kerism, they  have  gone  on  successively  from  bad  to  worse,  and 
at  length,  by  command  of  their  lioly  spirit,  into  abominations, 
which  they  divulge  to  no  one.  I  conversed  with  the  founder 
of  their  persuasion,  as  well  as  with  Penn,  wlio  told  me,  that 
they  had  no  part  in  such  things.  But  they  who  perpetrate 
them,  are  sent  down  after  death  into  a  dark  place,  where  they 
sit  in  comers,  appearing  like  the  dregs  of  oil. 

85.  Inasmuch  as  they  have  rejected  the  two  Sacraments,  of 
Baptism  and  the  Holy  Supper,  and  still  read  the  Word,  and 
preach  the  Lord,  and  speak  from  the  obsession  of  enthusiastic 
spirits,  and  thus  commix  the  sanctities  of  the  AVord  with  truths 
])rofaned,  therefore  no  society  is  formed  of  them  in  the  spiritual 
Avorld,  but  after  being  divided  from  their  companions,  and  roam- 
ing hitlier  and  thither,  tliey  are  dispersed,  and  are  gathered 
into  the  before-mentioned  desert. 


OF  THE  MORAVIANS  IN  THE  SriRlTUAL  WORLD, 

86.  I  HAVE  had  much  conversation  with  the  people  called 
Moi-avians,  or  Heernhutters.  They  appeared,  at  first,  in  a 
valley  not  far  from  the  Jews  ;  but  after  being  examined  and 
detected,  were  conveyed  away  to  uninhabited  places.  On  ex- 
amining them,  it  was  /(m?id,  that  they  were  cunning  in  the 
art  of  conciliation,  saying,  that  they  were  the  remains  of  the 
Apostolic  Church,  and  that  therefore  they  salute  each  other  as 
brethren,  and  those  who  receive  the  more  internal  of  their  mys- 
teries, as  mothers  ;  also,  that  they  teach  faith  better  than  the 
rest  of  mankind,  and  love  the  Lord,  because  He  endured  the 
cross,  calling  Him  the  Lamb,  and  the  Throne  of  Grace;  with 
other  the  like  expressions,  by  the  use  of  which  they  lead  men 
to  believe,  that  the  true  Christian  church  is  among  them. 
They  exanjine  those  who  listen  to  their  smooth  harangues,  as 
to  whether  they  may  safely  entrust  them  with  their  mysteries; 
which  they  conceal  or  reveal  accordingly  ;  endeavoring  in  the 
latter  case,  by  admonitions,  and  even  by  threats,  to  prevent  the 
aetrayal  of  their  secret  doctrine  concerning  the  Lord. 
524 


CONTINUATION  OF  THE  SPIRITUAL  WOKLD. 


87—89 


87.  Tlie  Moravians  having  acted  in  a  similar  manner  in  tlie 
epiritual  world,  when  yet  it  was  perceptible  that  their  inward 
thonghts  were  contrar}^  to  their  actions  ;  therefore,  in  ordei 
to  make  this  apparent,  thej  were  admitted  into  the  ultimate 
lieaven  ;  but  not  sustaining  the  sphere  of  the  charity  and  deri- 
vative faith  of  the  angels  there,  they  fled  away.  Afterwards, 
because  in  the  world  they  believed  that  they  alone  would  be 
alive,  and  would  enter  the  third  heaven,  they  were  carried 
up  into  this  heaven  also,  but  on  perceiving  its  spliere  of  love  to 
the  Lord,  they  were  seized  with  anguish  of  heart,  and  begar, 
to  suffer  inward  tortures,  and  to  move  convulsively,  like 
persons  in  the  agony  of  death,  and  therefore  cast  them- 
selves lieadlong  thence.  In  this  manner  it  was  first  inada 
apparent,  that  in  wardly,  the}' had  cherished  nothing  of  charity 
to  the  neighbor,  and  nothing  of  love  to  the  Lord.  They  were 
afterwards  sent  to  those,  whose  duty  it  is  to  examine  the  inte- 
riors of  the  thonghts,  and  these  spirits  declared  of  them,  that 
they  slight  the  Lord,  that  their  rejection  of  the  life  of  charity 
amounts  to  abhorrence,  and  that  they  make  out  that  the  Word 
of  the  Old  Testament  is  useless,  and  despise  the  Evangelists; 
only  of  their  good  pleasure,  selecting  from  Paul,  whatever  is 
said  of  faith  alone :  and  that  these  are  their  mysteries,  which 
the}'  conceal  from  the  world. 

88.  As  soon  as  it  became  apparent  that  they  merely  acknow- 
ledgethe  Lord  asthe  Ariansdo,  despise  the  Word  of  theProphets 
and  Evangelists,  and  hold  a  life  cf  charity  in  abhorrence,  when 
yet  these  three  things  are,  as  it  were,  the  pillars  on  which  the 
universal  heaven  is  supported  ;  then  they,  who  at  once  had  a 
knowledge  of,  and  a  belief  in,  their  mysteries,  were  acijudged 
Anti-Christs,  who  reject  the  three  essentials  of  the  Christian 
church,  namely,  the  Divinity  of  the  Lord,  the  Word,  and 
Charity,  and  were  banished  from  the  Christian  world,  into  a 
desert  in  the  confine  of  the  southern  quarter,  near  the  region 
of  the  Quakers. 

89.  When  Zinzendorf  first  entered  the  spiritual  world  after 
liis  decease,  and  was  permitted  to  speak  as  he  used  to  speak 
in  the  world,  I  heard  him  solemnly  asserting,  that  he  knew  the 
mysteries  of  heaven,  and  that  no  one  enters  heaven  wlio  is  not 
of  his  doctrine ;  and  also,  that  they  who  do  giK>d  works  for  the 
sake  of  salvation,  are  utterly  damned,  and  that  he  would  rather 
admit  Atheists  into  his  congregation  than  such.  Tbe  Lord,  he 
said,  was  adopted  by  God  the  Father  as  His  Son,  because  he 
endured  the  cross,  and  that  still  he  was  a  mere  man.  When  it 
was  observed  to  him,  that  the  Lord  was  coneeived  by  God  the 
Fatlier,  he  replied,  that  he  thought  of  that  nuitter  as  he  chose: 
not  daring  to  speak  out  as  the  Jcm-s  do.  Moreover,  I  have  per- 
ceived many  scandals  from  his  followers,  when  I  have  beeo 
reading  the  Evangelists. 

525 


90 


COXTTN-rATION  OF  THE  SPmiTUAL  "WOKLD. 


90.  Tliey  say,  that  they  have  a  sensation,  and,  from  this 
sensation,  an  interior  coutirination  of  their  dogmas.  But  it 
was  shown  them,  that  the  sensation  proceeds  from  visionary 
spirits,  who  confirm  a  man  in  all  his  religions  notions,  and  en- 
ter into  closer  conjunction  with  those,  who,  like  the  Moravians, 
are  fond,  of  their  religion,  and  frequently  have  it  in  their 
thoughts.  These  spirits,  moreover,  conversed  with  them,  and 
they  mutually  recognized  each  other. 


1  1012  01145  0857 


